H 
WmSm 

HIE 



Hi 




GOLDEN WORDS. 



GOLDEN WORDS. 



THE RICH AND PRECIOUS JEWEL OF GOD'S 
HOLY WORD. 

PRAYER. THE LORD'S SUPPER. 

CHRIST MYSTICAL. 

THE SABBATH. PUBLIC WORSHIP. 

THE ART OF HEARING. 

WALKING WITH GOD. FAITH. REPENTANCE. 

AND PASSAGES ON MISCELLANEOUS SUBJECTS. 

JC 

BEING SELECTIONS FROM THE WRITINGS OF 

Bean ^UUtsott, 13(sf)op ftattngton. Br. Earroto. Br. Bates, Stomas Beam, 
Jojjn 13ra5rfotlr, Bisijop ©ob era ale, ftalpf) (Jtu&toortl), ffi&toarlf Bering, Br. Bonne, 
anttjonj? JFartnoon, £tr iftattfjeto $ale, Btsfjop $all, KtcijarJj poofter. 

i3tsf)op hooper, fttsijop ^opftins, Koger $utcijinson, Blsljop Jfetoell, 
arcptsijop iLefgfiton, Br. ILtgfjtfoot, Btsfjop f atrtcfe. Btsfjop f earson, 
arcfjtifsfjop Santrps, $enrs Smttfj, Jofjn Smttfj, Br. Soutfj, 
Btsfjop Jerems Sailor, asauitam STsnoale, ?Qenrp Uaugfjan, Jofjn &2&tcfeltff, 
Btsfjop aaitltttns, ana ©eerge Sisattjer. 



The earth shall be filled with the knowledge of the glory of the Lord, as 
the waters cover the sea. — Habak. ii., 14. 

We say " Lo, here is Christ," and " Lo, there is Christ," in these and these 
opinions j whereas, in truth, Christ is neither here, nor there, nor anywhere, 
but where the Spirit of Christ, where the life of Christ is. — Ralph Cud<worth. 

So long as God hath not taken away thy praying, He hath not taken away 
His mercy. — Henry Smith. 

He that stands in a place, and does not the duty of that place, is but a statue 
in that place, and but a statue without an inscription ; posterity shall not know 
him, nor read who he was. — Dr. Donne. 




If 



-o- 



OXFORD AND LONDON: JOHN HENRY AND JAMES PARKER. 
BIRMINGHAM: HENRY WRIGHT, NEW STREET. 
1863. 



* 



Printed by Josiah Allen, jun., Birmingham. 

lb. 



PREFACE. 



It was originally intended to publish "Golden Words" 
in three or four numbers, bu1> it has since been thought 
advisable to bring out the volume in a complete form 
without further delay, and thus to meet the wishes of 
many readers of the first part, who have expressed their 
approval of the plan and their interest in the success of 
the work. 

The Compiler is now enabled to finish a task which has 
been to him "A labour of love/' and in the performance 
of which he has had one leading object in view — to make 
the book as useful as possible, by selecting passages having 
a direct bearing upon Christian duties and privileges, and 
capable, in most cases, of a personal application. 

"Golden Words" will, it is hoped, be found by many 
to be a store-house of good things — of faithful counsel 
and loving exhortation, and a monitor which may be 
consulted with advantage at all times by those who desire 
to set forth in their daily life the true and beautiful 
features of a Christian character. 

These selections have been principally made from the 
works of Divines of part of the fifteenth and of the 
sixteenth and seventeenth centuries — of those, generally, 
who, to use the words of Mr. Willmott in the preface to 
his admirable volume, Bishop Jeremy Taylor, a Biography, 



vi 



Preface. 



were "The representatives of that majestic company of 
devout and learned men, 

With beaming eye, 
That, lifted, speaks its commerce with the sky, 

who adorned our Church and Literature during two 
hundred years." The memory of these men will never 
cease to be held in reverence by all branches of the 
Protestant Church, for all are now enjoying the fruits of 
their labours and of their sufferings, in purer forms 
of Christianity and that liberty with which England has 
long been blessed, and to which she owes her present 
greatness and vast influence in the world. 

Although the writings of many of our elder Divines were 
necessarily much devoted to controversial subjects, there 
are portions of all of them of an entirely different 
character — the gentle but earnest thoughts of earnest 
men, on whose hearts religion had made an enduring 
impression — and from these the contents of this volume 
have been selected. 

No lengthened observations are required to invite 
attention to the warm eloquence of the passages now 
brought together, for the Compiler is satisfied that these 
will find favour with every Christian reader, and that, 
however often they may be read, they will never lose 
their interest, or cease to exercise a beneficial influence 
upon the mind, by confirming and strengthening it in all 
good and holy purposes. 

It is right to add that the Compiler is a Lay Member 
of the Church of England. 

December, 1863. 



BIOGRAPHIES. 



LANCELOT ADDISON, D.D., DEAN OF LICHFIELD. 

This divine, father of the celebrated English essayist, was a 
native of Westmoreland. He was born in 1632, and educated 
at Queen's College, Oxford, where he proceeded M.A. Being 
selected to deliver an oration before the University in 1658, 
he inveighed with so much satire against the existing 
authorities in the state as to be compelled to make recanta- 
tion, and ask pardon on his knees. He soon after quitted 
Oxford, and retired to Petworth, in Sussex, till the Restora- 
tion. He was subsequently appointed chaplain to the 
forces at Tangier, where he remained some time. Visiting 
England, however, in 1670, with the intention of returning to 
his charge, the appointment was conferred on another clergy- 
man, and Addison's circumstances were much straitened 
by so untoward an event. At this juncture he received 
the rectory of Milston, in Wilts, a small living worth 120/. 
a year, to which was afterwards, added a prebendal stall 
in Salisbury Cathedral. In 1683 the Commissioners for 
Ecclesiastical Affairs, in consideration of his services at 
Tangier, conferred upon him the Deanery of Lichfield, in 
conjunction with which preferment he also held the Arch- 
deaconry of Coventry. Dr. Addison published several 
works, the results of his observations in Barbary, and others 
on various points of Christian doctrine and practice. He 
died in 1703, in the seventy-first year of his age. A passage 
from his writings appears at page 144, (The Lord's Supper.) 



viii 



Golden Words. 



BISHOP BABINGTON. 

Gervase Babington, described by Chalmers (Biographical 
Dictionary) as a " Learned English prelate," was a fellow of 
Trinity College, Cambridge. He lived at the close of the 
sixteenth and beginning of the seventeenth centuries. After 
studying other branches of learning he applied himself to 
divinity, and became a favourite preacher at Cambridge, 
the place of his residence. Having proceeded D.D., he 
was made domestic chaplain to the Earl of Pembroke, 
President of the Council in the marches of Wales, and is 
supposed to have assisted the Countess in her metrical 
version of the Psalms. Through the interest of Lord 
Pembroke Dr. Babington was appointed Treasurer of the 
church of Llandaff, and afterwards promoted to the Bishopric 
of that see in 1591. Three years subsequently he was 
translated to Exeter, and in 1597 removed to Worcester, 
being likewise appointed one of the Queen's Council for the 
Welsh marches. To the cathedral library of Worcester 
the Bishop was a munificent benefactor, not only fitting 
up and repairing the edifice, but bequeathing to it the 
whole of his books. He continued Bishop of that see for 
thirteen years, dying in 16 10. The writer already quoted 
describes him as neither tainted with idleness, pride, nor 
covetousness, in the midst of all his preferments, but 
diligent in preaching, and also in writing books for the 
understanding of the Holy Scriptures. It is further added 
that he was excellent and animating in his discourses, his 
style being good, although not without the quaintnesses 
peculiar to the time. A passage from his writings is given 
at page 165, (The Sabbath.) 



Biographies. 



ix 



ISAAC BARROW, D.D. 

Dr. Barrow, nephew of the Bishop of St. Asaph, was born 
in London in 1630, and gave so little promise in his earlier 
years as to cause his father solemnly to wish that if God 
were pleased to take any of his children Isaac might be 
the one. Being removed from Charterhouse to Felsted, in 
Essex, he made so great progress that his schoolmaster 
appointed him as a kind of little tutor to the young Lord 
Fairfax. While at Felsted he was admitted in Peterhouse 
(his uncle's college) at Cambridge, but on removing to the 
University in 1645 entered Trinity. He was chosen fellow 
in 1649, but, as the times were unsettled, devoted his 
attention for some years to medical studies, particularly 
anatomy, botany, and chemistry. Feeling, however, that 
such a course was not consistent with his oath of fellow- 
ship, he quitted medicine and applied himself to the study 
of divinity. After a prolonged continental tour, Barrow 
entered holy orders, and through his own prudence and the 
kindness of others experienced little annoyance on account 
of his ' monarchical views during the interregnum. After 
the Restoration he became Greek Professor at Cambridge, 
and Geometry Lecturer at Gresham College, resigning the 
latter appointment on being chosen Lucas Mathematical 
Lecturer. He held this office, for which his distinguished 
attainments in mathematical science eminently fitted him, 
till 1699, when he was succeeded by his friend Isaac (after- 
wards Sir Isaac) Newton ; and having formed a resolution 
to apply himself to biblical studies only, " Took a course " 
(says his friend and biographer Hill) "Very convenient 
for his public person as a preacher and his private as 
a Christian; for those subjects which he thought most 



X 



Golden Words. 



important to be considered for his own use he cast into 
the method of sermons for the benefit of others, and herein 
was so exact as to write some of them four or five times 
over." He became master of his college in 1672, where he 
remained in the tranquil discharge of his duty till his death, 
which took place in London in 1677. The writer already- 
referred to thus briefly sums up Barrow's character : "All 
I have said or can say is far short of the idea which Dr. 
Barrow's friends have formed of him, and that character 
under which he ought to appear to them who knew him 
not. Beside all the defects on my part, he had in himself this 
disadvantage of wanting foils to augment his lustre, and low 
places to give eminence to his heights. Such virtues as 
his, contentment in all conditions, candour in doubtful 
cases, moderation among differing parties, knowledge with- 
out ostentation, are subjects fitter for praise than narrative. 
If I could hear of an accusation that I might vindicate 
my friend's fame, it would take off from the flatness of my 
expression ; or a well-managed faction, under the name of 
zeal, for or against the Church, would show well in story; 
but I have no shadows to set off my piece." A passage on 
"The Lord's Supper" is given at page 124, and others 
at pages 346 (Upright Walking Safe Walking) and 350, 
(Living in Peace.) 



WILLIAM BATES, D.D. 

William Bates was an eminent Nonconformist divine of 
the seventeenth century. He graduated at Cambridge, and 
obtaining preferment in London took part in preaching the 
morning exercises at Cripplegate. On the restoration of 
Charles II. he became one of the royal chaplains, and 
was admitted to the degree of Doctor in Divinity in the 



Biographies. 



xi 



University of Cambridge by royal mandate. He was also 
offered the Deanery of Lichfield and Coventry, but declined 
the appointment. Bates took a prominent part in all the 
discussions on ecclesiastical questions by which the reign 
of Charles II. was agitated; was one of the Commissioners 
at the Savoy Conference for reviewing the liturgy; was 
chosen with others on the part of the Presbyterians to 
manage the discussions with Drs. Pearson, Gunning, and 
Sparrow ; and when the fruitless scheme for comprehension 
and toleration of Dissenters was proposed took an active 
part in promoting it He was held in high esteem by 
William and Mary, and had the honour of presenting the 
Dissenters' address of congratulation on their Majesties' 
accession to the throne. He died in 1699, in the seventy- 
fourth year of his age. An extract from his writings will 
be found at page 185, (The Sabbath.) 



THOMAS BECON. 

Thomas Becon was an earnest advocate of Gospel truth in 
the times of trial which succeeded the commencement of the 
Reformation. During his residence at St. John's College, 
Cambridge, he was a diligent hearer of the sermons preached 
by Latimer and Stafford, and became a warm convert to 
Protestant opinions. Lie took orders about 1538, and 
preached in Norfolk and Suffolk, but was speedily cited to 
appear before the Privy Council for heresy, and after an 
animated defence committed to Lollards' Tower. Ulti- 
mately, however, he was obliged to recant, and again, in 
1543, was compelled, at St. Paul's Cross, to acknowledge 
the unsoundness of certain positions he had assumed in 
several works published under the name of Theodore 
Basille. Soon afterwards he retired for safety, first to the 



xii 



Golden Words. 



Peak, in Derbyshire, where he met a gentleman named 
Alsop, who warmly sympathised with him in his religious 
views, and afterwards to Staffordshire and Warwickshire, 
where he was hospitably received by one John Old, "A 
faithful brother." During his residence in the latter county 
he made the acquaintance of many learned and pious 
men, among them being the venerable Latimer, and also 
published several works which were prohibited in 1546. 
The accession of Edward VI. opened to Becon both per- 
sonal security and a wider field of usefulness. He was 
instituted to the city rectory of St. Stephen's, Wallbrook, 
and appointed chaplain to Archbishop Cranmer and also 
to the Protector Somerset. But the calm was soon broken, 
for he was among the first of the preachers of the Reformed 
Church committed to the Tower by the government of 
Mary, and was likewise ejected from his living. Through 
a supposed mistake of Gardiner's he was released from 
prison, and immediately withdrew to the continent, where 
he remained till the accession of Elizabeth, when he was 
restored to his benefice, and also received other appoint- 
ments. He died in 1567. In addition to great reputation 
as a preacher, Becon was a bold and fearless writer, 
attacking his opponents with a vigour and force which 
rendered his works highly popular. His productions are 
very numerous, and afford ample testimony to the piety, 
learning, talents, and indefatigable industry of their author. 
Passages appear at pages 20, (Rich and Precious Jewel,) 
55, (Prayer,) and 227, (Walking with God.) 



Biographies. 



xiii 



JOHN BRADFORD. 

No memories are so precious to Englishmen as those of 
"The noble army of martyrs." Embalmed in the deepest 
and holiest affections of our nature, we recall with the most 
profound reverence the saintly heroism of these valiant de- 
fenders of the truth, who, counting not their lives dear unto 
themselves, endured tortures "Not accepting deliverance," 
and bore "Trials of cruel mockings and scourgings, yea, 
moreover, of bonds and imprisonment." Of this " Cloud of 
witnesses" Bradford was one, and with all thankfulness we 
acknowledge the obligations under which we lie to him and 
his fellow confessors for their share in the erection of that 
fair structure of religious truth and civil liberty within which 
we now so happily dwell. Bradford was born about 15 10, 
and after being employed by Sir John Harrington, of 
Rutlandshire, in various confidential services, was admitted 
a member of the Inner Temple. Being impressed by a 
sermon of Bishop Latimer, he entered Catharine Hall, 
Cambridge, and was . subsequently elected a fellow of 
Pembroke Hall, of which Bishop Ridley was Master. In 
155 1 Bradford was nominated one of the six chaplains in 
ordinary to Edward VI. ; of these two were to be present 
at court, whilst the remainder were employed in preaching 
in various places throughout the country. Shortly after 
the accession of Mary he was committed, to the Tower, 
here, and at the King's Bench, he remained for several 
onths. In January, 1554-5, he was thrice examined 
efore Gardiner, Bonner, and other commissioners, and 
condemned to death as an obstinate heretic. Strenuous 
efforts were made to induce him to recant, but he continued 
firm to the truths he had so long believed and taught, and 
after his condemnation wrote his treatises against the fear 



xiv Golden Words. 

of death and on the restoration of all things. On the first 
day of July, 1555, he was burnt at Smithfield, meeting his 
fate with composure and devotion, earnestly exhorting the 
people to repent, and to beware of idolatry. His last 
words were, " Strait is the way and narrow is the gate that 
leadeth to eternal salvation, and few there be that find it." 
He combined learning with judgment, elocution, suavity of 
temper, and profound devotion towards God. "Sharply," 
says Fox, "He opened and reproved sin, sweetly he 
preached Christ crucified, pithily he impugned heresies and 
errors, earnestly he persuaded to a godly life." Quotations 
from his writings are given at pages 45, (Prayer,) 100, (The 
Lord's Supper,) 217, (Prayer for the Presence of God,) 220, 
(A Meditation of the Presence of God,) and 221, (A Sweet 
Contemplation of Heaven and Heavenly Things.) 



BISHOP COVERDALE. 

Few names, next to those of the martyrs, are held in 
higher regard than that of Miles Coverdale. To him we 
are indebted for the first published English translation of 
the Bible, and the general observation of the tercentenary 
of that auspicious event in 1835 caused the facts of his 
history to become widely known. Like Bradford, he lived 
in the troublous times of the Reformation era, though, 
unlike him, he was mercifully spared the horrors of the 
stake. Coverdale was an Augustinian friar, and became 
a priest in 15 14. He studied in the house of his order 
at Cambridge, when it was under the presidency of Dr. 
Barnes, a noted reformer, whose opinions he embraced; 
and whom he accompanied to London when cited for 
heresy before Cardinal Wolsey. So early as 1528 Coverdale 
preached against the received doctrine of the sacrament 



Biographies. 



.xv 



of the altar, and against worshipping images, and afterwards 
employed himself in the great work of rendering the 
Scriptures into the vulgar tongue. On the 4th of October, 
1535, the last sheet of his translation of the Bible was sent 
to press. It was probably printed at Cologne, but was not 
published in England till the following year. Coverdale 
was afterwards sent by Cromwell to Paris with Richard 
Grafton, to superintend that translation of the Bible which 
is commonly called the Lord Cromwell's, and the printing 
of which at Paris was frustrated by the officers of the 
Inquisition. While there he issued an edition of the 
New Testament in English and Latin. His translations 
of the New Testament and other works, however, were 
included in the proclamation prohibitory of heretical books 
issued in 1546. After Cromwell's fall Coverdale retired to 
Denmark, and ultimately settled at Bergzabern, in the duchy 
of Deux Ponts, where he held a pastoral charge. On the 
accession of Edward VI. he was appointed chaplain to 
the King, and almoner to the Queen Dowager, Catharine 
Parr, and about 1550 was chosen coadjutor to Vesey, 
Bishop of Exeter, and in the following year became sole 
Bishop of that see. He was deprived of his Bishopric at the 
commencement of Mary's reign, and summoned before 
the Privy Council, and, though not imprisoned, ordered 
to find sureties for his appearance. At the instance of 
Christian II., King of Denmark, Coverdale obtained license 
to leave England, when he repaired to Copenhagen, and 
subsequently resumed his charge at Bergzabern. He after- 
wards resided at Geneva, and returning to England about 
1559 was presented to the rectory of St. Magnus, London 
Bridge. He resigned this preferment in 1566, though he 
continued to preach till his death, which took place in 
1568. Selections from his writings are given at pages 9, 
(The Rich and Precious Jewel,) 93, (The Lord's Supper,) 
241, (Faith,) and 277, (Christian Mourners.) 



xvi 



Golden Words. 



RALPH CUDWORTH, D.D. 

The learned author of "The Intellectual System" was 
born in 1617, at Aller, Somersetshire, of which parish his 
father was rector. In 1630 he was admitted pensioner of 
Emmanuel College, Cambridge, of which he was subse- 
quently chosen fellow, and became an eminent tutor. On 
occasion of taking the degree of B.D. in 1644, he maintained 
two theses, first, That the reasons of good and evil are 
eternal and indispensable, and that There are incorporeal 
substances by their own nature immortal, from which it 
has been thought that he was, even at that early period, 
revolving in his mind those important subjects which he 
afterwards introduced in his great work. The same year 
he was appointed Master of Clare Hall, and in the following 
year Regius Professor of Hebrew; took the degree of D.D. 
in 1 65 1 ; and was chosen Master of Christ's College in 
1654. In this station he spent the remainder of his life, 
proving highly serviceable to the University and the Church 
of England. In 1678 he published the celebrated work by 
which his name has been handed down to posterity, "The 
True Intellectual System of the Universe; the first part, 
wherein all the reason and philosophy of atheism is con- 
futed, and its impossibility demonstrated.'' The imprimatur 
for the printing was given seven years previously, but in 
consequence of opposition at court the publication was 
greatly delayed. Cudworth left several manuscripts which 
are considered to have been intended as a continuation 
of the work, one of which was subsequently published under 
the title of "A treatise concerning eternal and immutable 
morality." He died at Cambridge in 1688, and was buried 
in the chapel of Christ's College. He is described as a 



Biographies. 



xvii 



man of very extensive erudition, excellently skilled in the 
learned languages and antiquity, a good mathematician, a 
subtle philosopher, and a profound metaphysician. His 
life was passed in scholarly pursuits, and its whole course 
was calm and unruffled. " There is reason to regret (observes 
Mr. Willmott*) that Cudworth did not leave us less philo- 
sophy and more sermons." Extracts will be found at pages 
301 (Want of Christian Progress) and 303, (Zeal.) 



EDWARD DERING. 

Dering was an eminent city preacher in the reign of 
Queen Elizabeth. Descended from an ancient Kentish 
family, he spent some years at Cambridge, where he had 
the honour, on occasion of a royal visit, of addressing 
her Majesty in Greek verse. For a short period he was 
Divinity Reader at St. Paul's, and commenced a course of 
lectures on the epistle to the Hebrews. These were much 
frequented, his great learning, ready utterance, and remark- 
able boldness gaining him many admirers. He warmly 
sympathised with the Puritans, and, after being suspended, 
was cited before the Star Chamber, to answer charges 
grounded on private conversations. His replies were 
deemed so satisfactory that the suspension was removed 
by the Council, though an order was obtained from the 
Queen by which he was silenced. This took place about 
1573, and three years later he died, in the thirty-sixth year 
of his age. He is described as having been a pious, earnest, 
faithful minister of the Gospel, and, although fearless in 
the assertion of his opinions, of a singularly meek and . 
placid temper. "His style (says Mr. Willmott) is clear, 

* " Bishop Jeremy Taylor : his predecessors, contemporaries, and successors j 
a biography." By the Rev. Robert Aris Willmott. 



xviii 



Golden Words. 



and often elegant; his occasional, archaisms give it a 
solemn and soothing colour ; his imagery is usually simple, 
obvious, and appropriate ; and he possesses the uncommon 
merit of accurately distinguishing the links of the metaphor, 
and at the same time of connecting them harmoniously 
together." A prayer from his pen will be found at page 43, 
(Rich and Precious Jewel.) 



JOHN DONNE, D.D., DEAN OF ST. PAUL'S. 

" The memory of Dr. Donne," says his biographer, Izaak 
Walton, "Must not, cannot die, so long as men speak 
English," and in his own inimitable language the genial 
angler has borne testimony to the virtues of his friend. 
This great preacher was born in London in 1573, being 
descended maternally from the renowned Sir Thomas More. 
In his eleventh year he entered the University of Oxford, 
whence he was transferred to Cambridge, quitting the latter 
place at the age of seventeen for Lincoln's Inn, with intent 
to study the law. After spending some years in Spain 
and Italy, he became chief secretary to Lord Chancellor 
Ellesmere, and while holding this honourable office married 
the daughter of Sir George More, Chancellor of the Garter 
and Lieutenant of the Tower. The match gave great 
offence to Sir George, who procured the dismissal of his 
son-in-law, and his committal to prison, the clergyman who 
performed the marriage ceremony, and the friend by whom 
the bride was given away, being also placed in confinement. 
For some years after his marriage Donne's circumstances 
were greatly straitened, but though strongly urged by 
Morton, Dean of Gloucester, to enter into holy orders, 
with the promise of a rich benefice, the offer was refused 
on conscientious grounds. In the year 16 10 many disputes 



Biographies. 



xix 



arose concerning the oaths of supremacy and allegiance, 
and the King himself took part in the controversy. Dis- 
coursing with Donne on the subject, the reasons adduced 
by the latter were so acceptable to the royal ear, that his 
Majesty commanded him to bestow some time in putting 
them into " Method," and having done so, " Not to send, 
but be his own messenger." The work was completed in six 
weeks, and published under the title of "Pseudo-Martyr." 
When the King had read the book he urged Donne to 
enter the ministry, who, though not refusing the request, 
deferred compliance for the space of three years, which 
interval was employed by him in a close study of textual 
divinity, and the attainment of greater proficiency in Greek 
and Hebrew. Having been ordained, Donne speedily be- 
came chaplain in ordinary to the King, and received the 
degree of D.D. from the University of Cambridge. When 
in his fiftieth year he was appointed Dean of St. Paul's ; 
and four years afterwards, being seized with a dangerous 
illness, compiled his well-known " Book of Devotions," 
which, "Being a composition of meditations, disquisitions, 
and prayers, he writ on his sick bed." His death took 
place in 1631. The last sermon preached by him is 
entitled " Death's Duel, or a Consolation to the Soule 
against the Dying Life and Living Death of the Body," 
and, from his enfeebled state of health at the time of 
delivery, it has been generally designated his own funeral 
sermon. In addition to the works alluded to Donne has 
left numerous sermons, and also some poems, the greater 
portion of the latter having been the productions of his 
earlier years. In referring to his published discourses, Mr. 
Willmott observes : " Every page is ripe with Gospel truth ; 
and by no writer of the English Church have the doctrines 
of salvation been brought forward and enforced with a more 
perfect candour, a more convincing cogency of exposition, 
or a more attractive grace of recommendation. The mark 



XX 



Golden Words. 



of genius is upon every passage ; things old come from the 
treasury of his mind with all the lustre of novelty. But 
the glory of Donne resides in the earnest rapture with 
which he proclaims the universality of human redemption 
through the blood of Jesus Christ. The shadow of the 
cross stretches over the entire circle of his eloquence and 
learning." An extract from his writings will be found at 
page 32, (Rich and Precious Jewel.) 



ANTHONY FARINDON, B.D. 

This eminent divine was born at Sunning, in Berkshire, in 
1596; was admitted a scholar of Trinity College, Oxford, 
in 1612, being then in his sixteenth year ; took his first degree 
•in Arts in 16 16 ; and in the following year was elected 
fellow of his college. Three years afterwards he proceeded 
M.A., and entering into holy orders acquired considerable 
celebrity as a preacher, being at the same time eminent as a 
college tutor. In 1634, beiug then B.D., he was preferred to 
the vicarage of Bray, in Berkshire, and soon after became 
Divinity Reader in the King's Chapel at Windsor. At the 
first of these places he continued till the breaking out of the 
civil war, when he was ejected, and reduced to such ex- 
tremities as to be near starvation. His house was plundered 
by Ireton, son-in-law of Oliver Cromwell, in revenge for a 
reprimand he had received from Farindon on account of 
some irregularities when a gentleman commoner at Trinity. 
Ireton held possession of the vicarage house for two years, 
while the lawful owner found an asylum in London, where 
he was appointed minister of St. Mary Magdalen's Church, 
and preached with great approbation from the royalists. 
Some time after his settlement in that place a proclamation 
was issued forbidding sequestered ministers to preach in 



Biographies. 



xxi 



any parish church in London or within seven miles thereof, 
and he was, therefore, forced to abstain from ministerial 
labour, but the congregation, as a mark of their regard, 
voluntarily contributed more than 400/., as a means of 
subsistence for him. In 1647 ne published a folio volume 
of sermons, and to these two others were added by his 
executors. He died in London in 1658, and appears from 
the legacies bequeathed to his children to have been then in 
a state of comparative prosperity. Passages from his dis- 
courses will be found at pages 118, (The Lord's Supper,) 
273, (Charity,) and 315, (The Duty of Comforting one 
another.) 



SIR MATTHEW HALE. 

This upright judge, whose name is synonymous with 
integrity, was the son of a barrister of Lincoln's Inn, whose 
tenderness of conscience induced him to relinquish the 
practice of his profession, and retire to an estate he pos- 
sessed in Gloucestershire, where Matthew was born in 1609. 
The father died when his son was only five years of age, 
and the youthful orphan, who had previously been deprived 
of his mother, was placed under the care of the vicar of 
Wootton-under-Edge, and afterwards admitted of Magdalen 
Hall, Oxford. Here he fell into many levities, but being- 
involved in a suit relative to a part of his estate, was 
induced to turn his attention to the study of the law, and 
entered Lincoln's Inn in 1629. Sometime before the civil 
war Hale had achieved considerable eminence at the bar, 
and by his integrity and knowledge of his profession was 
acceptable to both of the great parties in the State. He was 
one of the judges under Cromwell, and his decisions were 
always given with an unswerving regard to justice. At 



xxii 



Golden Words. 



the Restoration he was constituted Chief Baron of the 
Exchequer, and knighted, being further advanced in 167 1 
to the dignity of Lord Chief Justice, which office he 
resigned in 1675-6 in consequence of ill health, and in 
less than a year following he died. Sir Matthew was the 
author of numerous treatises not only on legal but also 
on moral and religious subjects. His celebrated testimony 
to the benefits derived from a well-spent Sabbath is given 
at page 193, (The Sabbath.) 



BISHOP HALL. 

This eminent prelate was a younger branch in a family 
of twelve children. His father held an office under the 
Earl of Huntingdon, for whom he exercised jurisdiction 
over Ashby-de-la-Zouch, the chief seat of the earldom; and 
at Bristow Park, within the parish of Ashby, the future 
bishop was born in 1574. His parents had always designed 
him for the ministry, but on account of their large family 
were inclined to accept an offer of private tuition; however, 
at the earnest solicitation of his elder son, who generously 
offered to sacrifice part of his inheritance, the father con- 
sented to the young scholar being sent to Cambridge, where 
he entered Emmanuel College in 1589. His studies here, 
however, were not devoid of difficulties, for in 159 1, as his 
expenses began to be felt in so large a family, he was 
recalled to fill the office of schoolmaster at Ashby; but the 
liberality of an uncle by marriage, who defrayed half the 
cost of his residence at Cambridge until he attained 
the degree of M.A., enabled him to resume his studies. 
His scholarship having expired, and the statutes of the 
college permitting only one person of a county to become 
fellow, the Earl of Huntingdon prevailed on a Mr. Gilby 



Biographies. 



xxiii 



to resign, and Hall was chosen in his place. He was 
afterwards made a royal chaplain, and sent, with other 
divines, to the Synod of Dort, but obliged to return after 
a brief period through ill health. He was at this time 
Dean of Worcester, and after refusing the Bishopric of 
Gloucester in 1624, was appointed to the see of Exeter 
three years later, and translated to Norwich in 1641. Little 
more than two years after this event he was committed to 
the Tower, for protesting, with the Archbishop of York 
and eleven other prelates, against the validity of such laws 
as should be enacted during their compulsory absence from 
Parliament; and after being impeached for high treason, 
though not brought to trial, was ultimately released on 
giving bail. Hall thereupon retired to his diocese, where 
he continued in the exercise of his sacred calling till April, 
1643, when he was sequestered, and his property seized. 
He then removed to the village of Higham, near Norwich, 
where he discharged unmolested the duties of a faithful 
pastor, and exercised such hospitality and charity as his 
scanty means permitted. He died in 1656, in his eighty- 
second year. Chalmers remarks of him : "As a moralist he 
has been entitled the Christian Seneca. His knowledge of the 
world, depth of thought, and elegance of expression place 
him nearer our own times than many of his contemporaries; 
while he adorned his age by learning, piety, and the uniform 
exercise of all the Christian graces." Selections from his 
wirings are given at pages 37, (The Rich and Precious 
Jewel,) 67, (Prayer,) 149, (Christ Mystical,) 165, (The 
Sabbath,) 342, (Thanksgiving,) and 343, (Rules of Good 
Advice for our Christian and Civil Carriage.) 



xxiv 



Golden Words. 



RICHARD HOOKER. 

This great man, whose name was never mentioned by 
James I. but with the epithet of learned, or judicious, 
or reverend, or venerable, was born in 1553, at Heavitree, 
near Exeter. At the solicitation of his schoolmaster, who. 
discerned the talents of his pupil, Hooker's parents con- 
tinued him at school beyond the time originally designed; 
and by the exertions of the same kind teacher, an uncle was 
induced, in conjunction with Jewell, Bishop of Salisbury, to 
provide for his studies at Corpus Christi College, Oxford, 
where he was entered in his fifteenth year. After taking 
the usual degrees, and being elected to a fellowship of his 
college, he was designated to holy orders. He shortly 
afterwards married, but this union was not a happy one, 
and the placid temper of the scholar was ofttimes sorely 
tried. His first preferment was at Drayton Beauchamp, 
Buckinghamshire, which he quitted in 1585, being chosen 
to the Mastership of the Temple, in London. At this 
period discussions on the principles of Church government 
were rife, and Hooker became involved in a serious con- 
troversy with Travers, Temple lecturer for the evening 
services. Hooker, being of a mild temper, petitioned the 
Archbishop for a removal " To some quiet parsonage, 
where he might see God's blessings spring out of his 
mother earth, and eat his bread in peace and privacy." 
These discussions led him to conceive the idea of his 
immortal work "The Laws of Ecclesiastical Polity," which 
was designed to be "A deliberate, sober treatise of the 
Church's power to make canons for the use of ceremonies, 
and by law to impose an obedience to them, as upon her 
children." Nearly the whole of the first four books were 



Biographies. 



XXV 



written in London, amid the excitement of controversy and 
the interruption of constant preaching. In 1591 he retired 
to the rectory of Boscomb, near Salisbury, and in 1597 
received the living of Bishop's Bourne, near Canterbury, 
where his life was brought to a peaceful close in 1600. 
The first four books of the Ecclesiastical Polity were 
published in 1594, while their author was at Boscomb, and 
the fifth in 1597. Many conjectures have been hazarded 
with respect to the remaining three books. That Hooker 
left them in a complete state is generally believed, but 
they were missing almost immediately after his death, and 
grave suspicions have been excited that they were surrep- 
titiously removed from his study. Keble, in his edition of 
Hooker, enters into the question at great length. Several 
rough draughts, however, were preserved, and from these 
the unpublished portions were ultimately compiled, the sixth 
and eighth books being given to the world in 1648, and the 
seventh in 1662. Mr. Willmott declares Hooker to have 
been the greatest man of the Elizabethan reign. "He built 
up our didactic prose, as Shakespeare created our drama. 
In him is seen a massiveness of intellect that awes 
the reader by its bulk; he is not altogether deficient 
in the playful foliage of imagery, but the shadow is 
thrown by the trunk, not by the branches." Some 
extracts will be found at pages 30, (Rich and Precious 
Jewel,) 63, (Prayer,) 106, (The Lord's Supper,) 255, (Faith,) 
266, (Repentance,) 285, (Spiritual Life,) 288, (Sanctifying 
Grace,) 290, (Justifying and Sanctifying Righteousness,) 294, 
(Touching Prayer for Deliverance from Sudden Death,) 
297, (Affected Atheism,) and 299, (Mockers.) 



b 



xxvi 



Goldefi Words. 



BISHOP HOOPER. 

John Hooper, one of that band of confessors who 
"Resisted unto death, striving against sin," was born in 
Somersetshire in 1495, an d educated at Merton College, 
Oxford. After quitting the University for a time he returned 
thither, and, becoming acquainted with the writings of some 
of the reformers, was led to embrace the principles of 
Protestantism. Leaving the University in 1539, when the 
statute of the six articles was put in execution, Hooper 
became chaplain in the family of a Devonshire gentleman, 
and afterwards retired to France, whence he returned to 
England ; but being in danger he escaped to Ireland, and 
subsequently went to Holland and Switzerland. On the 
accession of King Edward Hooper was nominated Bishop 
of Gloucester, but when he came to be consecrated refused 
to wear a canonical habit ; and it was not till these 
ceremonies were dispensed with by royal authority that 
the consecration took place in 1550. He also held for a 
short time the Bishopric of Worcester in commendam. In 
the persecution under Mary he adhered firmly to the truths 
he had so long taught, and was burned at the stake at 
Gloucester in 1555, suffering death with a noble endurance. 
On the 308th anniversary of this tragic deed, namely the 
9th of February, 1863, a monument to the memory of 
the martyr, which had been erected on the spot where 
he was burned, was inaugurated by the authorities and 
inhabitants of Gloucester. It consists of a cross resembling 
to some extent the Eleanor crosses. Beneath the canopy 
is a statue of Hooper, who is represented in the act of 
preaching. Two inscriptions describe the object of the 
memorial : the first is as follows : 



Biographies. 



xxvii 



Gloria soli Deo. 

"For the witness of Jesus and for the Word of God," "Not 
accepting deliverance," John Hooper, D.D., Bishop of Gloucester 
and Worcester, was burnt to ashes on this spot, February 9, anno 
Domini 1555. 

The second inscription records that 

This Monument was erected by public subscription anno Domini 
1862, on the site of a smaller one, the gift of James Clealand, Esq., 
of Bangor, Ireland.* 

[A fac simile of this memorial, from a very beautiful photograph by Mr. 
H. T. Bowers, of Gloucester, has, with that gentleman's permission, been used 
as an ornament for the cover of this volume.] 

Bishop Hooper was the author of numerous works on 
religious subjects. Two passages from his pen will be 
found at pages 15 (Rich and Precious Jewel) and 162, 
(The Sabbath.) 



BISHOP HOPKINS. 

The events in the life of this excellent prelate may be 
very briefly summed up. He was born in Devonshire in 
1633 • became chorister of Magdalen College, Oxford, 
in 1649; at the age of sixteen, being then B.A., was 
usher of the school adjoining; chaplain of the college 
when M.A. ; and would have been a fellow had his 
county qualified him. Shortly after the Restoration he 
was elected preacher at one of the city churches, but the 
Bishop refused his consent on account of the popularity 
of Hopkins among the Dissenters ; he was, however, sub- 
sequently appointed to the parish church of St. Mary 
Wolnoth. Retiring to Exeter on account of the plague, 
he became chaplain to Lord Robartes, afterwards Earl of 
Truro, who gave him his daughter in marriage, took him 
as his chaplain to Ireland, presented him to the Deanery 
of Raphoe,' and recommended him so effectually to his 

* Mr. Clealand, in the year 1826, sojourned for a short time at Gloucester, 
and erected a small and simple monument, which, as above stated, has now 
been replaced by a much statelier and more beautiful structure. 



xxviii 



Golden Words. 



successor, Lord Berkeley, that he was consecrated Bishop 
of Raphoe in 167 1 and translated to Londonderry in 
1 68 1. Driven thence by the forces under the Earl of 
Tyrconnel in 1688, he returned to England, and was 
elected minister of Alderm anbury, London, where he died 
in 1690. His published works comprise several sermons, 
an " Exposition of the Ten Commandments," and an 
"Exposition of the Lord's Prayer." An extract is given 
at page 187, (The Sabbath.) 



ROGER HUTCHINSON. 

Few incidents in the life of this divine have been 
recorded. Some peculiar expressions in his writings have 
led to the inference that he was one of the many champions 
for religious truth who at the period of the Reformation 
were sent forth by the northern counties of England ; but 
where or when he was born is not known. He was 
educated at St. John's College, Cambridge, " The chief 
nursery in those times," according to Strype, " Of the 
favourers of true religion and solid learning," and was 
contemporary there with Roger Ascham and other eminent 
men. Hutchinson was admitted a fellow of his college 
in 1543, and a senior in 1547, in which latter year he 
was associated with a * friend in a disputation held in 
the college chapel on the question then uppermost in men's 
minds, "Whether the mass was the same thing as the 
Lord's Supper, or not % " Such was the attention attracted 
by their arguments that a proposition was made to have 
the question debated more openly in the public schools ; 
but some persons less zealous than those with whom the 
movement originated took alarm at the proposal, and 
procured it to be stopped by authority. Hutchinson's 



Biographies. 



xxix 



chief work, "The Image of God, or Layman's Book," was 
published in 1550. In the epistle dedicatory to Arch- 
bishop Cranmer, the author states his object in writing 
it, as follows : " Forasmuch as my intent and matter 
"herein is to portray and paint our Saviour Christ, who is 
the brightness of the everlasting light, the undenled glass 
and lively image of the Divine Majesty, I do call it the 
Image of God ; or else, because such things be here 
opened and discovered which be necessary to be believed 
and known of the lay and unlearned people, name it, if 
ye will, the Layman's Book." In the year following the 
publication, Hutchinson was appointed a fellow of Eton 
College, and is supposed to have been deprived of his 
fellowship at the commencement of the Marian persecu- 
tions ; but he was mercifully spared from any suffering 
therein, being called to his eternal rest about the end 
of May, 1555. A letter of Ascham is the only known 
documentary evidence of his character : " If I am able to 
judge, he is a man of profound understanding, of singular 
learning, and yields scarcely to any one in strictness of 
life and clear judgment in religion." Extracts from his 
writings are given at pages 103 (The Lord's Supper) and 
281, (Christian Patience.) 



BISHOP JEWELL. 

This prelate, who has been reputed one of the fathers 
of the English Church, was descended from an ancient 
family in Devonshire, where he was born in 1522. At 
Oxford he pursued his studies with indefatigable industry, 
usually rising at four in the morning and studying till ten 
at night. At a very early age he became tutor, and was 
also chosen Reader of Humanity and Rhetoric in his college, 



XXX 



Golden Words. 



that of Corpus Christi. Jewell inculcated Protestant 
principles among his pupils, but privately till the accession 
of Edward VI., when he made a public declaration of his 
faith. During the lifetime of the youthful monarch he 
preached and catechised at his rectory of Sunningwell, 
in Berkshire, and zealously promoted the cause of the 
Reformation. Early in the succeeding reign he was ex- 
pelled his college by the fellows on their private authority, 
though remaining at Oxford, where in a moment of 
weakness he made a subscription to Popish doctrines. 
Retiring to Frankfort, Jewell publicly confessed his sorrow, 
and soon after went to Strasburg at the invitation 
of the celebrated Peter Martyr. On the accession of 
Elizabeth he returned to England, and after being usefully 
employed on several public occasions was consecrated 
Bishop of Salisbury in 1559-60. His watchful and laborious 
life accelerated his death, which took place in 157 1. Dr. 
Jewell's writings rendered his name- celebrated over all 
Europe. The most important of his productions was the 
"Apologia Ecclesias Anglicans," which has been translated 
into several languages. So' highly was this work approved 
of that it was ordered by Queen Elizabeth and her two 
successors to be read and chained up in all parish churches 
throughout England and Wales. Haweis (Sketches of the 
Reformation, p. 19) observes: "His sermons are those of 
a deeply and truly affectionate soul expanding itself over 
all who came within his influence. They are more correctly 
written and more beautifully illustrated, as well as more 
learned, than those of his contemporaries. If too many 
of them were polemical, and the most celebrated were not 
quite free from controversial violence and severity, others 
combine the fancy of a poet with the wisdom of a sage, 
the lore of a scholar with the simplicity of a child." 
Passages will be found at pages 1 (Rich and Precious Jewel) 
and 96, (The Lord's Supper.) 



Biographies. 



xxxi 



ARCHBISHOP LEIGHTON. 

This holy man was the son of the celebrated Alexander 
Leighton who was so cruelly tortured by order of the Star 
Chamber. The son, who was born in 1611, was educated 
at Edinburgh, where his talents were not more conspicuous 
than his piety and humble temper. He afterwards spent 
some time in France, particularly at Douai, where some of 
his relatives lived. At the age of thirty he was settled 
according to the Presbyterian form as minister of Newbottle, 
near Edinburgh, which living he resigned in 1653, with the 
intention of residing in strict privacy. The same year, 
however, he was chosen to the office of Principal of 
Edinburgh University, the duties appertaining to which 
he discharged for ten years with gre^t reputation. When 
Charles II., after the Restoration, determined to establish 
episcopacy in Scotland Leighton was persuaded to accept a 
bishopric, and selected the most obscure and least lucrative 
see, that of Dunblane, from which he was translated in 
1670 to the Archbishopric of Glasgow, which he resigned 
in 1674. The reason of his retirement arose from the 
failure of his efforts to bring about a scheme of com- 
prehension between the Presbyterians and Episcopalians, 
by which a stop might be put to the bitter controversies 
and persecutions which harassed the country from the 
Restoration to the Revolution. After his resignation Leighton 
resided with a widowed sister at Broadhurst, in Sussex, 
and in this retirement he continued for ten years. He 
died while on a visit to London in 1684, being in the 
seventy-fourth year of his age. Archbishop Leighton was 
pre-eminently a lover of peace, and every wish of his 
soul tended to the unity and spirituality of the members 



xxxii 



Golden Words. 



of the church of Christ. One of his biographers (the 
Rev. John Norman Pearson) describes his manner of pre- 
senting the truth to his readers in the following words : 
"In all his compositions there is a delightful consis- 
tency : nothing indigested and turbid ; no . dissonances 
of thought, no jarring positions ; none of the fluctuations, 
the ambiguities, the contradictions, which betray a penury 
of knowledge, or an imperfect assimilation of it with the 
understanding. Equally master of every part of the 
evangelical system, he never steps out of his way to 
avoid what encounters him, or to pick up what is not 
obvious: he never betakes himself to the covers of un- 
fairness or ignorance ; but he unfolds, with the utmost 
intrepidity and clearness, the topic that comes before him." 
Of his writings the principal one is the Commentary on 
the First Epistle General of St. Peter. Extracts will be 
found at pages 39, (Rich and Precious Jewel,) 86, (Prayer,) 
177, (The Sabbath,) 195, ( Public Worship,) 329, (Self 
Knowledge,) 330, (Sins of the Tongue,) 335, (Religion in 
Daily Life,) 338, (Hypocrisy,) and 339, (Alms.) 



JOHN LIGHTFOOT, D.D. 

The fame of Dr. Lightfoot rests chiefly on his extra- 
ordinary attainments as a Hebrew scholar. He was the 
son of the Vicar of Uttoxeter, in Staffordshire, and born 
at Stoke-upon-Trent, in that county, in 1602. He received 
a good preliminary education, and afterwards entered 
Cambridge, where he applied himself to the study of 
eloquence, and was deemed to be the best orator of the 
undergraduates in the University. He also made extraor- 
dinary progress in Latin and Greek, but neglected Hebrew, 
in which he was destined to acquire such celebrity, and 



Biographies. xxxiii 

even, it is said, lost that knowledge of it which he brought 
from school. Becoming curate of Norton-under-Hales, in 
Shropshire, he was appointed chaplain to Sir Rowland 
Cotton, an accomplished Hebrew scholar, who inspired 
him with a passion for rabbinical studies. When Sir 
Robert removed to London Lightfoot accompanied him, 
but in a short time was appointed minister of Stone, in his 
native county. His excessive attachment to his favourite 
pursuit, however, led him to quit his living and reside in 
London for a time, on account of the advantages to be 
derived from Sion College Library. Being next appointed 
to the rectory of Ashley, Staffordshire, he built a study 
in his garden, and applied himself for twelve years with 
indefatigable diligence in searching the Scriptures. From 
this place he removed a second time to the metropolis, 
having been nominated a member of the Westminster 
Assembly, and minister of one of the city churches. He 
was afterwards chosen Master of Catharine Hall, Cambridge, 
and. presented to the living of Much Munden, in Hertford- 
shire, at which latter place he was buried in 1675. As a 
biblical scholar Dr. Lightfoot was held in deserved esteem, 
and his works are still deemed to be masterpieces of 
erudition. Passages are given at pages 167, (The Sabbath,) 
232, (Peace with God,) 236, (Dependence upon God,) 270, 
(Repentance,) 320, (Commune with your own Hearts,) and 
325, (The Blessing of a Long Life.) 



BISHOP PATRICK. 

This learned prelate, successively Bishop of Chichester 
and Ely, was born at Gainsborough in 1626, and admitted 
a sizar of Queen's College, Cambridge, being afterwards 
elected fellow. He was designated to holy orders by 

b2 



xxxiv 



Golden Words. 



Bishop Hall in 1651, and became chaplain to Sir Walter 
St. John, of Battersea, who bestowed that living upon 
him in 1658. Shortly after the Restoration Patrick was 
elected Master of Queen's College, in opposition to a 
royal mandamus appointing a Mr. Sparrow, but the con- 
test was speedily decided in favour of the latter, and some 
if not all of the fellows who had supported Patrick were 
ejected. He was next preferred to the rectory of St. 
Paul's, Covent Garden, where he endeared himself greatly 
to his people by the Christian courage he displayed in 
remaining among them during the horrors of the plague 
in 1665. Dr. Patrick was made Prebendary of West- 
minister in 1672, and Dean of Peterborough in 1679. 
He opposed the reading of the declaration issued by 
James II., and took an active part in connection with 
the affairs of the Church at the time of the Revolution. 
In 1689 he was appointed Bishop of Chichester, and 
translated to Ely in 1691, in the room of Turner, who 
refused to swear allegiance to the new government. The 
Bishop died in 1707, at the advanced age of eighty. 
He published several works, among which the Exposition 
of the Ten Commandments, Paraphrases, and Commen- 
taries upon the Old Testament still hold an honoured 
place in our devotional literature. A passage on the 
Lord's Supper appears at page 140. 



BISHOP PEARSON. 

The fame of Bishop Pearson rests on his well-known 
work, "An Exposition of the Creed," which was published 
in 1659, and dedicated to the parishioners of St. Clement's, 
Eastcheap, London, to whom the substance of it had been 
preached several years before. Pearson was the son of a 



Biographies. 



xxxv 



Norfolk clergyman, and educated at Eton, from whence 
he proceeded to Cambridge, being elected a fellow of 
King's College there. On the breaking out of the civil war 
he became chaplain to Lord Goring, whom he attended in 
the army, and in 1650 was made minister of St. Clement's, 
Eastcheap. Various University and other preferments were 
conferred on him at the Restoration, and to these was 
added elevation to the see of Chester, on the death of 
Dr. Wilkins, Bishop of that diocese, in 1673. Here Dr. 
Pearson continued till his death in 1686, though for a 
considerable period he had been disabled from public 
service by the utter loss of his memory. This prelate 
was esteemed an excellent learned, and judicious preacher; 
and, in addition to the work already referred to, wrote on 
some points of patristic literature, in which he was well 
versed. A quotation is given at page 171, (The Sabbath.) 



ARCHBISHOP SANDYS. 

Dr. Sandys, who was born in 15 19, was descended from an 
ancient family settled at Furness Fells, in Lancashire. He 
was educated at St. John's College, Cambridge, became 
Master of Catharine Hall, and held the office of Vice- 
Chancellor of the University at the death of Edward VI. 
Being called upon by the Duke of Northumberland to 
preach a sermon on occasion of the proclamation of Lady 
Jane Grey, for the sentiments therein expressed, Sandys 
was committed to the Tower by Queen Mary's govern- 
ment, and afterwards removed to the Marshalsea. By 
the mediation of Sir Thomas Holcroft, knight marshal, he 
was at length set at liberty, firmly refusing to give bail 
not to depart the realm, and immediately after his enlarge- 
ment retired to Flanders, ultimately fixing his residence at 



xxxvi 



Golden Words. 



Strasburg, where he remained a year. While on a visit 
to Peter Martyr at Zurich intelligence was received of the 
death of Mary, and Sandys returned to England. He was 
immediately selected for preferment, and appointed Bishop 
of Worcester, to which see he was consecrated in 1559, and 
translated to London in 1570, whence he was transferred 
to the Archbishopric of York in 1576. He died in 1588. 
Sandys was a member of the commission for reviewing the 
Book of Common Prayer, and one of those employed upon 
the Bishops' Bible, the books allotted to him being those 
of Kings and Chronicles. Haweis, in his " Sketches of the 
Reformation," describes this Prelate as an able and elegant 
preacher. "Many editions," he remarks, "Of the arch- 
bishop's sermons have been printed, nor is it surprising that 
their qualities should have procured for them an enduring 
popularity. They are written with considerable power, are 
well digested, and not unfrequently have a modern air which 
in an old book sustains attention." Selections are given at 
pages 18, (The Rich and Precious Jewel,) 53, (Prayer,) 98, 
(The Lord's Supper,) 225, (Walking with God,) 252, (Faith,) 
271, (Charity,) and 278, (Mercy.) 



HENRY SMITH. 



This eminent preacher was born in Leicestershire in 
1550, and studied at Oxford. Wood (Athenae Oxonienses) 
thinks he took the degree of M.A., as a member of Hart 
Hall, in 1583, and adds that "He was then esteemed the 
miracle and wonder of his age, for his prodigious memory, 
and for his fluent, eloquent, and practical way of preaching." 
Having scruples as to subscription and ceremonies, he did 
not undertake any pastoral charge, but accepted the office 
of lecturer of the church of St. Clement Danes, London. 



Biographies. 



xxxvii 



He was protected from the dangers to which his uncom- 
promising opinions exposed him by Cecil, Lord Burleigh, 
to whom he inscribed his sermons. He was one of the 
most popular preachers of his day, and was often called 
the " Silver-tongued." His discourses contain many forcible 
appeals to the conscience, and his power over the minds of 
his hearers was very great. He died in 1600. Selections 
from his writings will be found at pages 113, (The Lord's 
Supper,) 206, (The Art of Hearing,) and 212, (The Heavenly 
Thrift.) 



JOHN SMITH. 

John Smith was a native of Achurch, near Oundle, in 
Northamptonshire, where his father possessed a small farm. 
He entered Emmanuel College, Cambridge, in 1636, and 
after taking the usual degrees was appointed in 1644 a 
fellow of Queen's, the statutes of his own college not 
allowing more than one fellow from any one county at the 
same time. Here he became an eminent tutor, and 
discharged the duties of his office with faithfulness and 
zeal till his death in 1652, at the early age of thirty-four. 
Lord Hailes, in a brief memoir of him, thus speaks : 
"As a preacher he was careful of adapting his discourses 
to the capacity of his audience : he was zealous for the 
salvation of souls ; to this great end he purposed to have 
dedicated his future labours, but God was pleased to call 
him early to the reward of obedience. He was constant in 
meditation, and serious in prayer; his faith in the great truths 
of religion was sincere, and productive of good works ; 
in a word he was a plain-hearted, intelligent, and practical 
Christian." Passages from his discourses are given at 
pages 305, (Evangelical Righteousness,) 308, (The Vanity 
of a Pharisaical Righteousness,) and 310, (The Excellency 
and Nobleness of True Religion.) 



xxxviii 



Golden Words. 



ROBERT SOUTH, D.D. 

South was born in London in 1633, and educated at 
Westminster School, whence he was elected student of 
Christ Church, Oxford, in 165 1. He continued at the 
University till the Restoration, in which year he was chosen 
Public Orator, and subsequently appointed Prebendary of 
Westminster, Canon of Christ Church, and Rector of Islip, 
Oxfordshire. He was also admitted to the degree of D.D., 
and made a royal chaplain. South lived to the age of 
eighty-three, his death occurring in 17 16. His fame rests 
on his sermons, which have frequently been published. He 
was a man of great abilities and attainments, and possessed 
of much ready wit, which is considered to have been his 
bane, for on the most solemn occasions he could not 
repress it, and thus a sense of incongruity is often painfully 
apparent. A specimen of his style will be found at page 
199, (Public Worship.) 



BISHOP JEREMY TAYLOR. 

Jeremy Taylor, whose works will endure to the end of 
time, was born at Cambridge in 1613, and entered a sizar 
of Caius College, in the University there, at the age of 
thirteen. He was ordained before attaining his twenty-first 
year, and having attracted the attention of Archbishop 
Laud, was preferred by that prelate to a fellowship at All 
Souls' College, Oxford, and afterwards appointed chaplain 
in ordinary to the King, and rector of Uppingham. When 
Charles retired to Oxford, Taylor, in his capacity of 



Biographies. 



xxxix 



chaplain, attended the Sovereign, and, after the overthrow 
of the royal cause, settled in Wales, where he supported 
his family, in part, by keeping a school. He also found 
a generous patron in the Earl of Carbery, who resided at 
Golden Grove, in Carmarthenshire, and while in this hospi- 
table asylum wrote his immortal works, the " Rule and 
Exercises of Holy Living and Dying," and also the " Great 
Exemplar." During his residence at Golden Grove, a col- 
lection of prayers was also published by Taylor, and an 
attack therein upon the Puritan ministers led to his impri- 
sonment for a short time. This was in 1654, and two 
years afterwards he was confined in Chepstow Castle, on 
suspicion of complicity with the royalist insurrection at 
Salisbury. He was also committed to the Tower because 
a print of the Saviour in the attitude of prayer had been 
affixed to one of his works, " The Collection of Offices." 
At the celebrated John Evelyn's request Taylor removed to 
London, and afterwards, on the solicitation of Lord Conway, 
settled at Portmore, in the Irish country of Antrim. At the 
Restoration he returned to London, and dedicated to 
the King the largest and most elaborate of his works, the 
" Ductor Dubitantium; or the Rule of Conscience in all her 
general measures, serving as a great instrument for the deter- 
mination of cases of conscience;" and was appointed Bishop 
of Down and Connor, to which was added the Vice-Chan- 
cellorship of the University of Dublin. In the active 
discharge of the duties of his sacred calling the Bishop 
continued till 1667, when he died at Lisburn, in the fifty- 
fifth year of his age and the seventh of his episcopate. 
" He passed," says his admiring biographer, Mr. Willmott, 
"Through the gate into the garden, when the eye of fancy 
had not grown dim, nor the arm of intellect become feeble. 
Having borne the haat.and burden of the day, he received 
his wages before the sun was set and the dews of night 
began to descend. Called home in the rich autumn of his 



xl 



Golden Words. 



life, he was busy in the field and the harvest ; the sheaves 
lay piled round him when he fell asleep, 

" ' And from his slack hand dropped the gathered rose.' " 

The atmosphere oT holy love which he habitually breathed 
is felicitously described by the author just quoted in the 
following terms : " From his boyhood at Cambridge to his 
youth in London, and the rich maturity of his manhood, he 
planted his feet in the steps of the King, who had beaten 
down the snow before him. His sojourn among men was 
a journey to angels ; heaven was round him, not only when 
he entered the world, but when he left it. Always, and 
everywhere — as student, priest, and bishop — persecuted 
or triumphant — joyful or weary — he beheld lights and faces 
which dwell not in the common day, but shine down upon 
the traveller, who in the wilderness feels that he is in God's 
work and in God's house. So he went forward, 

" ( By that vision splendid 
On darkest way attended.' " 

Extracts from the Bishop's writings are given at pages 42, 
(Rich and Precious Jewel,) 70, (Prayer,) 130, (The Lord's 
Supper,) 176, (The Sabbath,) and 256, (Faith.) 



WILLIAM TYNDALE. 

The name of this heroic martyr is indissolubly connected 
with the translation of the Scriptures, and the publication 
of the New Testament in the English tongue. He was 
born in 1500, and educated at Oxford, chiefly in Magdalen 
Hall, where he embraced Lutheran doctrines and taught 
them privately. On account of his high reputation he was 
appointed a canon of Wolsey's new college, now Christ 



Biographies. 



xli 



Church, but being obliged to leave, or having been ejected, 
he retired to Cambridge, where he continued his studies and 
took a degree. Afterwards becoming tutor in the family 
of Sir John Welch, in Gloucestershire, he was reprimanded 
by the Chancellor of the diocese, and dismissed with severe 
threats against heresy. Tyndale's next place of residence 
was London, where his thoughts were bent on translating 
the New Testament, but being sensible this could not be 
safely performed in England, and receiving aid from several 
friends, he went to Saxony, and finally settled at Antwerp, 
where many English merchants, some of them zealous 
adherents of Luther's doctrines, resided. Here the work 
of translation was commenced, and the New Testament 
printed in 1526. When the printed volumes were imported 
into England, Tunstall, Bishop of London, caused as many 
copies as possible to be purchased and burnt; but as this 
step supplied Tyndale with the necessary funds for a new 
edition, the cause of truth was greatly advanced. The 
great Sir Thomas More entered the lists against the new 
translation, but was answered by Tyndale, who next ren- 
dered the Pentateuch into the English language, but going 
to Hamburg, that it might be printed, the vessel was 
wrecked, and the whole of the books, papers, and money 
Tyndale possessed being lost, he was necessitated to recom- 
mence his labours. At Hamburg, with the assistance of 
Coverdale, the Pentateuch was again translated, and was 
printed in 1530, and to this the indefatigable scholar after- 
wards added an English version of the prophecy of Jonah. 
From Hamburg Tyndale returned to Antwerp, where he 
was betrayed into the hands of his enemies, and notwith- 
standing the English merchants procured letters from Secre- 
tary Cromwell to the Court at Brussels for his release, all 
the efforts made on his behalf were fruitless, and he was 
strangled and burnt in the year 1536. Thus perished in 
the prime of his manhood this true-hearted servant of God, 



xlii 



Golden Words. 



who by his unwearied zeal in the cause of his Master was 
honoured to become the instrument of scattering the good 
seed of the kingdom which was destined to bring forth fruit 
a hundred-fold. In addition to his translations Tyndale was 
the author of various theological and controversial tracts, 
which many years after his death were collected in a folio 
volume. Extracts are given at pages 19, (Rich and Precious 
Jewel,) 44, (Prayer,) and 250, (Faith.) 



HENRY VAUGHAN. 

This writer, called the Silurist from being a native of that 
part of Wales whose ancient inhabitants were termed 
Silures, was born in Breconshire in 1621. After being 
educated at home, he was entered of Jesus College, Oxford, 
but after two years' residence quitted the University, his 
father being desirous that he should study the law in the 
metropolis. On the breaking out of the civil war he returned 
home, and followed, says Wood, "The pleasant" paths of 
poetry and philology," but subsequently studied and 
practised physic with reputation. He died in 1695. Speci- 
mens of his muse will be found at pages 90 (Morning 
Hymn) and 194, (Sundays.) 



JOHN WICKLIFF. 

John Wickliff, " The morning star of the Reformation," 
was born in Yorkshire in 1324, and was sent at an early 
age to Queen's College, Oxford, from whence he removed to 
Merton College, the most distinguished in the University at 
that period. Here he applied himself with great zeal to the 
learning of the schools, and acquired the celebrity which a 



Biographies. 



xliii 



profound knowledge of the philosophy and divinity then in 
vogue could confer. In 1360, being in his thirty-sixth year, 
he became the advocate for the University against the 
encroachments of the medicant friars, and wrote several 
tracts in opposition to their assumptions. His ability and 
courage in this contest so increased his reputation that in 
136 1 he was chosen Master of Balliol College, and four 
years later made Warden of Canterbury Hall, afterwards 
included in Christ Church. The death of Archbishop Islip, 
and the succession of Langham, who had been a monk, and 
therefore a favourer of the religious against the secular 
clergy, led to Wickliff's ejection from his wardenship, and 
the papal and royal sanction having been obtained, the 
monks occupied the places of Wickliff and his expelled 
fellows. Shortly after this decision Wickliff was admitted 
to the degree of D.D., a rank at that time unfrequent, and 
which, conferring a considerable amount of influence, must 
have facilitated the diffusion of his opinions throughout 
the kingdoms. Wickliff next appeared as opponent to the 
demand of the Pope for the tribute money originally 
granted to the see of Rome by King John, and this led to 
his introduction to the Duke of Lancaster, who became his 
devoted friend, and through whose favour he obtained the 
living of Lutterworth. Here he advanced in his writings 
and sermons those opinions which entitle him to the rank 
of reformer. He was not suffered, however, to remain 
unmolested, several bulls being fulminated against him, 
and a citation issued commanding him to appear at 
St. Alban's, where he was accompanied by the Duke 
of Lancaster and by Lord Henry Percy, Lord Marshal of 
England. He was mercifully preserved on this as on all 
other occasions from the rage of his enemies, and enabled 
to complete the translation of the Holy Scriptures into 
the vulgar tongue. Of this translation several manuscript 
copies are still extant, as well as nearly three hundred 



xliv 



Golden Words. 



sermons supposed to have been preached at Lutterworth, 
where he continued, though not without annoyance, till 
his death in 1384, at the age of sixty. Forty-four years 
afterwards, that is in 1428, his remains were disentombed, 
and by command of the Pope burned to ashes, and scat- 
tered in the river running close by the church in which he 
had so faithfully ministered the Word of life. His writings 
were numerous; extracts are given at pages 161, (The 
Sabbath,) 216, (Turning to God,) and 274, (Meekness.) 



BISHOP WILKINS. 

This ingenious prelate was a native of Fawsley, North- 
amptonshire, and entered a student of New Inn Hall, 
Oxford, in 1627, being then thirteen years of age. He 
made no long stay there, but removed to Magdalen Hall, 
and entering into holy orders became chaplain to the 
Count Palatine of the Rhine, with whom he continued 
some time. On the breaking out of the civil war he joined 
the Parliamentary party, and took the solemn league and 
covenant. He was made Warden of Wadham College in 
1648, and in 1659 Master of Trinity College, Cambridge, 
but ejected thence soon after the Restoration. Through 
the interest of Villiers, Duke of Buckingham, Dr. Wilkins 
(who had previously been appointed Dean of Ripon) was 
promoted to the see of Chester in 1668, but did not enjoy 
his preferment long, his death taking place in 1672. The 
Bishop's fame as a mathematician and a philosopher is 
very great. He published several works, the contents of 
which may be inferred from their titles : e.g., "The Discovery 
of a new World; or, a Discourse tending to prove that it 
is probable there may be another habitable World in the 
Moon ; with a Discourse concerning the possibility of a 



Biographies. 



xlv 



passage thither," &c. He wrote also "An Essay towards 
a real Character and a Philosophical Language," as well 
as several theological works. Wood describes him as "A 
person endowed with rare gifts ; a noted theologist and 
preacher, a curious critic in several matters, an excellent 
mathematician and experimentist, and one as well seen in 
mechanisms and new philosophy, of which he was a great 
promoter, as any man of his time." An extract from his 
works is given at page 184, (The Sabbath.) 



GEORGE WITHER. 

This writer, whose name is well known, was born in 
Hampshire in 1588, and entered Magdalen College, Oxford, 
from which after a short time he was recalled home. Dis- 
liking country occupations, he entered himself as a member 
of Lincoln's Inn, and in 16 13 published a satirical piece 
entitled, "Abuses stript and whipt," for writing which he 
was committed to the Marshalsea, where he remained a 
considerable time. When the civil war broke out Wither 
joined the Parliamentary army, and rose to the rank of 
major. At the Restoration, his principles, and especially 
a pamphlet deemed seditious, rendered him obnoxious 
to the new government, and he was committed to New- 
gate, and afterwards to the Tower, and an impeach- 
ment ordered to be drawn up against him. Though 
forbidden the use of pen, ink, and paper, he wrote, by 
the connivance of his keeper, several pieces, of which 
some were afterwards published. When he was released 
is not known, but he lived till the year 1667, his age at 
the time of his decease being seventy-nine. Mr. Willmott, 
in the preface to his " Lives of Sacred Poets," speaks in the 
following terms of this writer's works : " In his more serious 



xlvi 



Golde?i Words. 



poems we find a cheerfulness and serenity denoting a mind 
at peace with itself, and which gave to his prison lays a 
sweetness irresistibly touching. His muse does not demand 
our admiration by the splendour of her charms, but rather 
wins our love by the simplicity, the modesty, and the grace 
of her demeanour. We feel in her presence, as with a 
beloved friend, whose eyes always strike 

" 1 A bliss upon the day.' " 

Wither' s writings were numerous, many being satirical and 
others devotional. One of the latter class is given at page 
92, Evening Hymn.) 



TABLE OF CONTENTS. 



PAGE 

Preface - -- -- -- -- -- v 

Biographies : 

Addison, Dean v ii 

Babington, Bishop - - - - - - - viii 

Barrow, Dr. -------- - ix 

Bates, Dr. - -- -- -- -- x 

Becon, Thomas - -- -- -- - xi 

Bradford, John - - - .- - - - - xiii 

Coverdale, Bishop ------- - xiv 

Cudworth, Ralph, D.D. ------- xvi 

Dering, Edward - -- -- -- - xvii 

Donne, Dr. - - - - - - - - xviii 

Farindon, Anthony, B.D. ------ xx 

Hale, Sir Matthew ------- - xxi 

Hall, Bishop -------- - xxii 

Hooker, Richard - -- -- -- - xxiv 

Hooper, Bishop - - - - - - - xxvi 

Hopkins, Bishop - - - - - - - xxvii 

Hutchinson, Roger ------- xxviii 

Jewell, Bishop -------- - xxix 

Leighton, Archbishop ------- xxxi 

Lightfoot, John, D.D. ------- xxxii 

Patrick, Bishop - - - - - - - xxxiii 

Pearson, Bishop - - - - - - - xxxiv 

Sandys, Archbishop _______ xxxv 

Smith, Henry - - - - - - - - xxxvi 

Smith, John - - - - - - - - xxxvii 

South, Dr. - - - - - ' - - - xxxviii 

Taylor, Bishop Jeremy ------- xxxviii 



xlviii Table of Contents. 

PAGE 

Tyndale, William - xl 

Vaughan, Henry -------- xlii 

Wickliff, John _-_ xlii 

Wilkins, Bishop - -- -- -- - xliv 

Wither, George - -- -- -- - xlv 



The Rich and Precious Jewel of God's Holy Word : 

Bishop JeWell, l; Bishop Coverdale, 9; Bishop Hooper, 15 ; Archbishop 
Sandys, 1 8 5 William Tyndale, 1 9 ; Thomas Becon, 20 ; Richard 
Hooker, 30; Dr. Donne, 32; Bishop Hall, 37; Archbishop Leighton, 
39 ; Bishop Jeremy Taylor, 42 j Edward Dering, 43. 

Prayer : 

William Tyndale, 44; John Bradford, 45; Archbishop Sandys, 53} 
Thomas Becon, 55; Richard Hooker, 63; Bishop Hall, 675 Bishop 
Jeremy Taylor, 70 j Archbishop Leighton, 86. 

Morning Hymn : Henry Vaughan, 90. 

Evening Hymn : George Wither, 92. 

The Lord's Supper : 

Bishop Coverdale, 93 ; Bishop Jewell, 96 j Archbishop Sandys, 98 ; John 
Bradford, 100 ; Roger Hutchinson, 103 ; Richard Hooker, 106 j Henry 
Smith, 1135 Anthony Farindon, 118 j Dr. Barrow, 124; Bishop 
Jeremy Taylor, 130; Bishop Patrick, 1405 Dean Addison, 144. 

Christ Mystical : Bishop Hall, 149. 

The Sabbath : 

John Wickliff, 161 j Bishop Hooper, 1625 Bishop Hall, 1655 Bishop 
Babington, 165; Dr. Lightfoot, 167; Bishop Pearson, 171 j Bishop 
Jeremy Taylor, 176; Archbishop Leighton, 177 ; Bishop Wilkins, 
184; Dr. Bates, 185; Bishop Hopkins, 187 j Sir Matthew Hale, 193. 
Sundays : Henry Vaughan, 194. 
Public Worship : 

Archbishop Leighton, 1955 Dr. South, 199. 
The Art of Hearing : Henry Smith, 206. 
The Heavenly Thrift: Henry Smith, 212. 
Turning to God : John Wickliff, 216. 
Prayer for the Presence of God : John Bradford, 2 1 7. 
A Meditation of the Presence of God : John Bradford, 220. 
A Sweet Contemplation of Heaven and Heavenly Things : John Bradford, 221. 
Walking with God : 

Archbishop Sandys, 225 ; Thomas Becon, 227. 
Peace with God : Dr. Lightfoot, 232. 



Table of Contents. 



xlix 



Dependence upon God : Dr. Lightfoot, 236. 
Faith : 

Bishop Coverdale, 241; William Tyndale, 250; Archbishop Sandys, 
252 j Richard Hooker, 255 j Bishop Jeremy Taylor, 256. 
Repentance : 

Richard Hooker, 2665 Dr. Lightfoot, 270. 
Charity : 

Archbishop Sandys, 271 5 Anthony Farindon, 273. 
Meekness : John Wickliff, 274. 
Christian Mourners : Bishop Coverdale, 277. 
Mercy : Archbishop Sandys, 278. 
Christian Patience: Roger Hutchinson, 2S1. 
Spiritual Life: Richard Hooker, 285. 
Sanctifying Grace: Richard Hooker, 288. 

-Justifying and Sanctifying Righteousness : Richard Hooker, 290. 

Touching Prayer for Deliverance from Sudden Death : Richard Hooker, 294. 

Affected Atheism : Richard Hooker, 297. 

Mockers : Richard Hooker, 299. 

Want of Christian Progress: Ralph Cudworth, 301. 

Zeal : Ralph Cudworth, 303. 

Evangelical Righteousness : John Smith, 305. 

The Vanity of a Pharisaical Righteousness : John Smith, 308. 

The Excellency and Nobleness of True Religion : John Smith, 310. 

The Duty of Comforting One Another : Anthony Farindon, 315. 

Commune with your own Hearts : Dr. Lightfoot, 320. 

The Blessing of a Long Life : Dr. Lightfoot, 325. 

Self Knowledge : Archbishop Leighton, 329. 

Sins of the Tongue: Archbishop Leighton, 330. 

Religion in Daily Life: Archbishop Leighton, 335. 

Hypocrisy: Archbishop Leighton, 338. 

Alms: Archbishop Leighton, 339. 

Thanksgiving : Bishop Hall, 342. 

Rules of Good Advice for our Christian and Civil Carriage : Bishop Hall, 343. 
Upright Walking Safe Walking : Dr. Barrow, 346. 
Living in Peace: Dr. Barrow, 350. 



GOLDEN WORDS. 



The Rich and Precious Jewel of God's 
Holy Word. 



Almighty God and most merciful Father, which hast 
vouchsafed unto us the rich and precious Jewel of Thy 
Holy Word, assist us by Thy Spirit, we humbly beseech 
Thee, that it may be written in our hearts, to our everlasting 
comfort ; to reform us, to renew us after Thine own image ; 
to build us up and edify us unto the perfect building of 
Thy Christ, sanctifying us and increasing in us all heavenly 
virtues. Grant this, we beseech Thee, for Thy dear Son's 
sake. Amen. 

BISHOP JEWELL. 

The Holy Scriptures are the bright sun of God, which bring 
light unto our ways, and comfort to all parts of our life, 
and salvation to our souls; in which is made known unto 
us our estate, and the mercy of God in Christ our Saviour 
witnessed. 

The Scriptures are " The Word of God." What title can 
there be of greater value 1 ? What may be said of them to 
make them of greater authority than to say "The Lord hath 
spoken them?" that "They came not by the will of men, but 
holy men of God spake as they were moved by the Holy 
Ghost % " At the word or proclamation of an earthly prince 

B 



2 



The Rich and Precious Jewel. 



we stand up, and vail our bonnets, and give good ear to 
it : we are bound so to do ; it is our duty; such honour 
belongeth to the powers that are placed to rule over us, for 
they are ordained of God, and whosoever resisteth them 
resisteth the ordinance of God. If we should have a revela- 
tion, and hear an angel speak unto us, how careful would 
we be to mark, and remember, and be able to declare, the 
words of the angel. Yet is an angel but a glorious creature, 
and not God. And what is a king ? great and mighty, yet 
mortal, and subject to death ; his breath departeth, and his 
name shall perish. Both he and his word, his power and 
his puissance, shall have an end. 

But the Word of the Gospel is not as the word of an 
earthly prince. It is of more majesty than the word of 
an angel. The apostle saith, " If the word spoken by 
angels was steadfast, and every transgression and disobe- 
dience received a just recompence of reward, how shall 
we escape if we neglect so great salvation, which at the 
first began to be preached by the Lord, and was confirmed 
unto us by them that heard Him 1 " God saith by the 
prophet Esay, " My Word shall accomplish that which I 
will, and it -shall prosper in the thing whereto I sent it." 
And the same prophet saith, " The Word of God shall stand 
fast for ever." And, " It is more easy that heaven and earth 
pass away, than that one tittle of the law should fail," saith 
our Saviour. For it is the Word of the living and Almighty 
God, of the God of Hosts, which hath done whatsoever 
pleased Him, both in heaven and in earth. By this Word 
He maketh His will known. " I have not spoken of 
Myself," saith Christ, " But the Father which sent Me gave 
Me a commandment what I should say and what I should 
speak." And again, " If I had not come and spoken unto 
them, they should not have had sin ; but now have they no 
cloke for their sin." No man hath seen God at any time ; 
He is invisible ; no eye can reach unto Him. " The only- 
begotten Son, which is in the bosom of His Father, He 
hath declared Him : " He hath showed us the throne of 
grace, that we may seek for mercy, and find grace in time 
of need : He hath disclosed unto us the will of His Father. 



Bishop Jew eh. 



3 



He hath left unto us and ordained that we should hear His 
Holy Word. 

This Word is the true manna : it is the bread which came 
down from heaven : it is the key of the kingdom of heaven : 
it is the savour of life unto life : it is the power of God unto 
salvation. In it God showeth unto us His might, His 
wisdom, and His glory. By it He will be known of us ; by 
it He will be honoured of His creatures. Whatsoever truth 
is brought unto us contrary to the Word of God, it is not 
truth, but falsehood and error : whatsoever honour done unto 
God disagreeth from the honour required by His Word, it is 
not honour unto God, but blasphemy : as Christ saith, " In 
vain they worship Me, teaching for doctrines men's precepts." 
By Esay God saith, "Who required this at your hands?" 
And by Jeremy, " I spake not unto your fathers, nor com- 
manded them, when I brought them out of the land of Egypt, 
concerning burnt offerings and sacrifices. But this thing 
commanded I them, saying, Obey My voice ; and I will be 
your God, and ye shall be My people ; and walk ye in all the 
ways which I have commanded you, that it may be well 
unto you." Again, " What is the chaff to the wheat, saith 
the Lord? " What are your dreams to be weighed with the 
truth of God 1 " Search the Scriptures ; in them ye shall 
learn to know Me, and how you should worship Me ; in 
them ye shall find everlasting life." " The Words of the Lord 
are pure Words, as the silver tried in the furnace : " there is 
no filth nor dross remaining in them. They are the store- 
house of wisdom, and of the knowledge of God ; in respect 
whereof all the wisdom of this world is but vain and foolish. 

No force shall be able to decay it. The gates of hell 
shall not prevail against it. Cities shall fall ; kingdoms shall 
come to nothing ; empires shall fade away as the smoke ; 
but the truth of the Lord shall continue for ever. Burn it, 
it will rise again ; kill it, it will live again ; cut it down by 
the root, it will spring again. There is no wisdom, neither 
understanding, nor counsel against the Lord. Prov. xxi. 

The Holy Scriptures are the mercy-seat, the registry of 



4 



The Rich and Precious Jewel. 



the mysteries of God, our charter for the life to come, the 
holy place in which God showeth Himself to the people, the 
Mount Sion where God hath appointed to dwell for ever. 
The more comfort there is in them, so much the more 
greedily let us desire them ; the more heavenly and glorious 
they are, with so much the more reverence let us come unto 
them. 

All that is written in the Word of God is not written for 
angels, or archangels, or heavenly spirits, but for the sons of 
men, for us, and for our instruction ; that by them we may 
receive strength and comfort in all adversities, and have 
hope of the life to come. It is the Word of God. God 
openeth His mouth and speaketh to us, to guide us into all 
truth, to make us full and ready in all good works, that we 
may be perfect men in Christ Jesus ; so rooted and grounded 
in Him that we may not be tossed to and fro with every 
tempest. 

The master of the ship, when he is in the main sea, cast- 
eth his eye always upon the lode-star, and so directeth and 
guideth his ways. Even so must we, which are passengers 
and strangers in this world, ever settle our eyes to behold 
the Word of God. So shall no tempest over-blow us; so 
shall we be guided without danger ; so shall we safely arrive 
in the haven of our rest. The prophet David therefore saith, 
"Blessed are they that keep His testimonies, and seek Him 
with their whole heart." "Their faces shall not be ashamed ; 
they shall not be confounded which have respect unto His 
commandments." "Blessed is the man whose delight is in 
the law of the Lord; and in that law doth exercise himself 
day and night." "The law of the Lord is perfect, convert- 
ing the soul; the testimony of the Lord is sure, and giveth 
wisdom unto the simple." This is the rule of our faith: 
without this our faith is but a fantasy, and no faith: for 
"Faith is by hearing, and hearing by the Word of God." 
Therefore Christ saith, "Search the Scriptures; they are 
they that testify of Me." There shall ye find testimony of 
My doctrine; there shall ye learn what is the will of My 
Heavenly Father ; and there shall ye receive the comfort 



Bishop Jeivell. 



5 



for everlasting life. Again, "He that followeth Me shall not 
walk in darkness, but shall have the light of life." "If a 
man keep My Word, he shall know the truth • he shall never 
see death." Therefore Baruch saith, "O Israel, we are 
blessed; for the things that are acceptable unto God are 
declared unto us." This is thy blessedness: herein hath 
God showed His favour unto thee; He hath revealed the 
secrets of His will unto thee, and hath put His word in thy 
mouth. " He showeth His Word unto Jacob ; His statutes 
and His judgments unto Israel : He hath not dealt so 
with every nation, neither have they known His judgments." 
Therefore the prophet David teacheth us to pray unto God 
for the knowledge of His Word : " Show me Thy ways, O 
Lord, and teach me Thy paths." "Take not Thy Holy 
Spirit from me;" and "Incline my heart unto Thy testi- 
monies." " Give me understanding, that I may learn Thy 
commandments : " " Open mine eyes, that I may see the 
wonders of Thy law : " and " Lighten mine eyes, that I sleep 
not in death;" that I may discern between safety and 
danger, that I may know truth to be the truth, and error to 
be error. 



Now let us consider with what fear and reverence we 
ought to come to the hearing or reading of the Word of 
God. "The angel of the Lord appeared unto Moses in a 
flame of fire out of the midst of a bush." When Moses 
turned aside to see, God said unto him, " Come not hither ; 
put thy shoes off thy feet; for the place whereon thou 
standest is holy ground." Again, when God had appointed 
to speak unto the people from Mount Sinai, He said to 
Moses, " Go unto the people, and sanctify them to-day and 
to-morrow, and let them wash their clothes, and let them be 
ready on the third day; for the third day the Lord will 
come down in the sight of all the people upon Mount 
Sinai." 

The Word of the Lord is the bush out of which issueth a 
flame of fire. The Scriptures of God are the mount, from 



6 



The Rich and Precious Jewel. 



which the Lord of Hosts doth show Himself. In them God 
speaketh to us : in them we hear the words of everlasting 
life. We must be sanctified, and wash our garments, and 
be ready to hear the Lord. We must strip off all our 
affections : we must fall down before Him with fear : we 
must know who it is that speaketh, even God, the Maker of 
heaven and earth; God, the Father of our Lord Jesus 
Christ; God, which shall judge the quick and the dead, 
before whom all flesh shall appear. 

His Word is holy ; let us take heed into what hearts we 
bestow it. Whosoever abaseth it shall be found guilty of 
high trespass against the Lord. We may not receive it to 
blow up our hearts, and wax proud with our knowledge : 
we may not use it to maintain debate and contention : we 
may not use it to vaunt ourselves, or to make show of our 
cunning. 

The Word of God teacheth lowliness of mind : it 
teacheth us to know ourselves. If we learn not humility, 
we learn nothing. Although we seem to know somewhat, 
yet know we not in such sort as we ought to know. The 
Scriptures are the mysteries of God : let us not be curious ; 
let us not seek to know more than God hath revealed by 
them. They are the sea of God : let us take heed we be 
not drowned in them. They are the fire of God : let us 
take comfort by their heat, and warily take heed they burn 
us not. They that gaze over hardly upon the sun take 
blemish in their eye-sight. 

When the people of Israel saw the manna in the desert 
they said, Man Hu ? " What is this 1 " So they reasoned 
of it, when they took it up in their hands and beheld it : 
they asked one another what good it would do. The 
Scriptures are manna, given to us from heaven, to feed us in 
the desert of this world. Let us take them and behold 
them, and reason of them, and learn one of another what 
profit may come to us by them : let us know that they are 
written for our sake, and for our learning, that through 
patience and comfort of the Scriptures we may have hope. 



Bishop Jewell. 



7 



They are given us to instruct us in faith, to strengthen us in 
hope, to open our eyes, and to direct our going. 

If we withhold the truth in unrighteousness ; if we know 
our Master's will, and do it not ; if the name of God be ill 
spoken of through us ; the Word of God shall be taken away 
from us, and given to a nation which shall bring forth the 
fruits thereof. God shall send us strong delusion, that we 
shall believe lies ; our own heart shall condemn us ; and we 
shall be beaten with many stripes. Therefore we ought 
diligently to give heed to those things which we hear ; we 
must consider of them ; we must chew the cud. Let us be 
poor in spirit, and meek in heart ; let us be gentle, as 
becometh the lambs of Christ ; and, as His sheep, let us 
hear His voice, and follow Him. Let us be of a contrite 
spirit, and tremble at the Words of God; let us, when we 
know God, glorify Him as God. So shall God look upon 
us; so shall the Spirit of wisdom and understanding, and 
of counsel, and of knowledge, and of the fear of God, rest 
upon us; so shall we be made perfect to all good works ; so 
shall we rejoice in His salvation, and with one mouth glorify 
God, even the Father of our Lord Jesus Christ. 



FROM THE EXPOSITION UPON THE FIRST 
EPISTLE TO THE THESSALONIANS. 

Chap, ii., v. 13. "For this cause also thank we God 
without ceasing, that, when you received of us the Word 
of the preaching of God, ye received it not as the word 
of men, but as it is indeed, the Word of God, which also 
worketh in you that believe." 

As the minister's duty is to teach the Word of God, and 
divide it aright, without deceit or guile ; so ought the people 
to receive it with reverence, and to give obedience unto it. 
But herein have we not power of ourselves : our readiness 
cometh of God : unless it please God to work within us, and 



8 



The Rich mid Precious Jewel 



to remove the vail, and to mollify our hearts, whatsoever 
we hear, it moveth us not, it helpeth not our unbelief, it 
bringeth us not to the obedience of Christ. 

If an earthly prince speak or send message unto us, we 
give all show of reverence, and hear him with all diligence. 
This Word is not of flesh and blood : it proceedeth not 
from kings, or emperors, or from parliaments, or from coun- 
cils of men, but from God the Father, and from Jesus 
Christ. When this Word is read, princes and emperors 
stand up, and lay down their sword, and uncover their head, 
and bow their body, and do reverence ; because they know 
it is the Word of God, which God Himself uttered, that it 
should be as the dew of heaven to moisten our souls, as a 
well of water springing up to everlasting life, as a savour of 
life unto life, and the very power of God unto salvation 
to every one that believeth. Without this Word we can 
receive no comfort, we cannot see the light, nor grow in 
faith, nor abide in the Church of God. It is the Word of 
reconciliation. By it God maketh atonement between 
Himself and the sons of men. 

Therefore when the epistles, the psalms, the chapters, and 
the gospel are read in our hearing, let us remember whose 
Word we hear. Let us think thus with ourselves : These 
are the Words of our gracious God. My God openeth His 
mouth from heaven above ; He speaketh to me that I may 
be saved ; He speaketh to me to keep me from error, to 
comfort me in the adversities and troubles of this life, and 
to lead me to the life to come. 

What is the cause why so many so little regard the Word 
of God ; why they doubt it and suspect it ; why they are 
so soon weary of it, and bear it not that reverence that 
belongeth to it 1 ? Because they think not, neither from 
whom it cometh, nor with whose blood it is sealed, nor 
to whose benefit it is written. Let us not be ashamed to 
give place to the Word of God, to awake our senses, and to 
submit them, and our wisdom, and learning, and bodies, 
and souls unto it. Let us not harden our hearts. Let us 



Bishop JeivelL 



9 



humble ourselves before God, and say : " Behold, here am 
I : let Him do to me as seemeth good in His eyes." 

"Which also worketh in you that believe." Whosoever 
heareth the Words of God, and doeth them not, shall be 
likened to a foolish man that builded his house upon the 
sand. " If ye know these things," saith Christ, " Blessed 
are ye if ye do them." The same Word of God which 
Paul taught the Thessalonians, which was preached by 
Peter and the rest of the apostles to the faithful, which 
Christ received of His Father, and delivered to His Church, 
is this day, by the mercy of God, purely and truly set down 
unto you. By it you are required to amend your lives, and 
comforted in the promises of God to the forgiveness of 
your sins. If there be any in whom it worketh not this 
effect, if there be any which (though they hear it) believe it 
not, nor are thereby renewed in their minds, it is a token 
that they have not received the love of the truth of the 
Gospel : they despise the Word of salvation ; and it shall 
judge them in that day. 



BISHOP COVERDALE. 

The only Word of God is the cause of all felicity; it 
bringeth all goodness with it, it bringeth learning, it gender- 
eth understanding, it causeth good works, it maketh children 
of obedience ; briefly, it teacheth all estates their office and 
duty. Seeing then that the Scripture of God teacheth us 
everything sufficiently, both what we ought to do, and what 
we ought to leave undone, whom we are bound to obey, and 
whom we should not obey; therefore, I say, it causeth all 
prosperity, and setteth every thing in frame; and where it 
is taught and known, it lighteneth all darknesses, comforteth 
all sorry hearts, leaveth no poor man unhelped, suffereth 
nothing amiss unamended, letteth no prince be disobeyed, 
permitteth no heresy to be preached; but reformeth all 
things, amendeth that is amiss, and setteth everything in 

B 2 



io The Rich and Precious Jewel. 

order. And why % Because it is given by the inspiration of 
God ; therefore is it ever bringing profit and fruit, by teach- 
ing, by improving, by amending and reforming all them that 
will receive it, to make them perfect and meet unto all good 
works. 

As touching the evil report and dispraise that the good 
Word of God hath by the corrupt and evil conversation of 
some that daily hear it and profess it outwardly with their 
mouths, I exhort thee, most dear reader, let not that offend 
thee, nor withdraw thy mind from the love of the truth, 
neither move thee to be partaker in like unthankfulness ; 
but seeing the light is come into the world, love no more 
the works of darkness, receive not the grace of God in vain. 
Call to thy remembrance how loving and merciful God is 
unto thee, how kindly and fatherly He helpeth thee in all 
trouble, teacheth thine ignorance, healeth thee in all thy 
sickness, forgiveth thee all thy sins, feedeth thee, giveth thee 
drink, helpeth thee out of prison, nourisheth thee in strange 
countries, careth for thee, and seeth that thou want nothing. 
Call this to mind, I say, and that earnestly, and consider 
how thou hast received of God all these benefits, yea, and 
many more than thou canst desire; how thou art bound 
likewise to show thyself unto thy neighbour as far as thou 
canst, to teach him if he be ignorant, to help him- in all 
his trouble, to heal his sickness, to forgive him his offences, 
and that heartily, to feed him, to cherish him, to care for 
him, and to see that he want nothing. 



Go to now, most dear reader, and sit thee down at the 
Lord's feet, and read His Words, and, as Moses teacheth the 
Jews, take them into thine heart, and let thy talking and 
communication be of them, when thou sittest in thine 
house, or goest by the way, when thou liest down, and when 
thou risest up. And, above all things, fashion thy life and 
conversation according to the doctrine of the Holy Ghost 
therein, that thou mayest be partaker of the good promises 
of God in the Bible, and be heir of His blessing in Christ ; 



Bishop Coverdale. 



1 1 



in whom, if thou put thy trust, and be an unfeigned reader 
or hearer of His Word with thy heart, thou shalt find sweet- 
ness therein, and spy wondrous things to thy understanding, 
to the avoiding of all seditious sects, to the abhorring of thy 
old sinful life, and to the stablishing of thy godly conver- 
sation. 



Finally, whosoever thou be, take these Words of Scripture 
into thy heart, and be not only an outward hearer, but a 
doer thereafter, and practise thyself therein; that thou 
mayest feel in thine heart the sweet promises thereof for thy 
consolation in all trouble, and for the sure stablishing of thy 
hope in Christ; and have ever an eye to the Words of 
Scripture, that if thou be a teacher of other thou mayest be 
within the bounds of the truth ; or at the least, though thou 
be but an hearer or reader of another man's doings, thou 
mayest yet have knowledge to judge all spirits, and be free 
from every error, to the utter destruction of all seditious 
sects and strange doctrines ; that the Holy Scripture may 
have free passage, and be had in reputation, to the worship 
of the Author thereof, which is even God Himself ; to whom, 
for His most blessed Word, be glory and dominion now and 
ever ! Amen. 



FROM THE EXPOSITION UPON THE 
TWENTY-THIRD PSALM. 

In this Psalm (xxiii.) doth David and every Christian heart 
give thanks and praise unto God for His most principal 
benefit, namely, for the preaching of His dear and Holy 
Word, whereby we are called, accepted, and numbered 
among the multitude, which is the congregation or church 
of God ; where only, and in no place else, the pure doctrine, 
the true knowledge of God's will, and the right service of 
God, is found and had, 



I 2 



The Rich and Precious Jewel. 



But this same noble treasure doth holy David praise and 
extol marvellous excellently, with goodly, sweet, fair, and 
pure words, yea, and that with likenesses borrowed out of 
God's service of the Old Testament. 

First, he likeneth himself to a sheep, whom God Himself, 
as a faithful diligent shepherd, doth wondrous well take 
heed unto, feedeth him in a pleasant green pasture, which 
standeth full of good thick grass ; where there is abundance 
also of fresh water, and no scarceness. Item, he likeneth 
God also unto such a shepherd as with his staff leadeth 
and bringeth the sheep the plain right way, that it cannot go 
amiss, and defendeth his flock so with the sheep-hook that 
the wolf cannot break in. After this doth he make himself 
a guest, for whom God prepareth a table, where he nndeth 
both strength and comfort, refreshing and joy, and that 
plenteously. 

And thus the prophet giveth the Word of God divers 
names, calleth it goodly pleasant green grass, fresh water, 
the right way, a staff, a sheep-hook, a table, balm, or pleasant 
oil, and a cup that is alway full. And this he doth not 
without a cause : for the power of God's Word is manifold. 
For why % Like as a sheep in a fair pleasant meadow, beside 
the green grass and fresh water, in the presence of his 
shepherd, which leadeth it with the staff or rod so that it 
cannot go astray, and defendeth it so with the sheep-hook 
that no harm can happen unto it, hath his food and 
pleasure in all safeguard ; or like as a man lacketh nothing 
that sitteth at a table where there is plenty of meat and 
drink, and all manner of comfort and gladness : so much 
more they that be the sheep of this Shepherd, whereof this 
psalm singeth, lack no good thing, are richly provided for, 
not only in soul, but also in body ; as Christ saith in the 
sixth of Matthew : " Seek first the kingdom of God, and the 
righteousness thereof ; so shall all these things be min- 
istered unto you." For as they that want bodily food live 
in great straitness and pensiveness, not being able to fulfil 
the body's request in this behalf; even so also those that 
want this wholesome and necessary Word of God cannot 



Bishop Coverdale. 



13 



rejoice nor be pacified inwardly. Yea, even as bread and 
wine refresh a man's fleshly heart, and make him joyful; 
even so the Word of God quickeneth and refresheth a man's 
soul inwardly. 

For when the Word of God is truly and sincerely 
preached, look how many divers names the prophet giveth 
it here, so many commodities and fruits doth it bring. 
Unto them that are diligent and earnest to hear it, whom 
our Lord God knoweth only for His own sheep, it is a 
pleasant green grass, a fresh water, wherewith they are 
satisfied and refreshed. It keepeth them also in the right 
way, and preserveth them that no misfortune nor harm 
happen unto them. Moreover, it is unto them a continual 
wealth, where there is abundance of meat and drink, and all 
manner of joy and pleasure; that is, they are not only 
instructed and guided, refreshed, strengthened, and com- 
forted by the Word of God, but ever more and more 
preserved in the right way, defended in all manner of 
trouble, both of body and soul. And, finally, they have the 
victory, and prevail against all temptations and troubles, 
whereof they must abide right many, as the fourth verse 
doth specify. Shortly, they live in all manner of safeguard, 
as they unto whom no misfortune can happen, forasmuch as 
their Shepherd doth feed them and preserve them. 

Therefore should we take instruction out of this psalm, 
not to despise the Word of God, but gladly to hear and 
learn the same, to love it, and to make much of it, and to 
resort unto the little flock where we may have it ; and again, 
on the other side, to fly and eschew those that do blaspheme 
and persecute it : for where this blessed light doth not shine, 
there is neither prosperity nor health, neither strength nor 
comfort, either in body or soul; but utter disquietness, 
terror, and despair, specially when trouble, distress, and 
painful death is at hand. Howbeit, the ungodly, as the 
prophet saith, have never rest, whether they be in wealth or 
woe. 



14 



The Rich and Precious Jewel. 



Preach, saith Christ, "The Gospel;" that is the key 
wherewith the gate of heaven is opened. Whoso believeth 
the Gospel when he heareth it preached,' and understandeth 
it, feeleth comfort in his conscience, that he is delivered 
from sin. 

Now doth the Gospel set before us, not only the grace of 
God by Christ, through the which grace our sins are 
forgiven us; but also it teacheth and requireth a new life. 
Neither doth any man begin a new life unless he first be 
ashamed of the former old and wicked life. Therefore, 
saith Luke, that Christ " Opened the minds and under- 
standing of the disciples, that they might perceive the 
Scriptures," namely, that He might thus and thus suffer, 
and rise again; and that in His name, that is, in His 
commandment and power, conversion of life, and forgive- 
ness of sins, should be preached and declared among all 
people. 

Therefore when the poor sinner, through the preaching of 
the Holy Ghost, heareth his wicked and sinful life, (for the 
Holy Gospel rebuketh the world of sin,) he beginneth to know 
himself a sinner and to be displeased, repentant, and sorry 
for his sins ; he considereth also that he is well worthy of 
eternal punishment and damnation : by means whereof, 
through the multitude and greatness of his sins, he utterly 
despaireth in his own power and righteousness, and eternal 
salvation. But therewithal he heareth also, that Christ, by 
reason of his sins, came down from heaven, and died for 
him upon the cross, washed away all his sins with His 
blood, hath reconciled him with God, made him God's 
child, and an eternal inheritor of His kingdom ; and this he 
steadfastly believeth. I pray you, doth not such a man's 
heart leap for joy, when he heareth that through Christ he 
is discharged of all the sins that so sore pressed him 1 

The keys, therefore, are the pure Word of God; which 
teacheth men to know themselves, and to put their trust in 
God through Christ. With that Word, with those keys, do 
the ministers of the Word open. For they that so are 



Bishop Coverdale. 



taught and instructed by the Word of God, that they put 
all their confidence in God through Christ, those verily are 
loosed and discharged of their sins. 

But he that either will not hear, or, when he heareth, will 
not receive and believe this grace declared to the world 
through Christ, and offered unto him by the ministers of the 
Word, him do the ministers bind, that is, they leave him still 
in his error ; according as Christ commandeth His disciple, 
Matt, x., that from such as will not receive and hear their 
word, they shall depart, and shake off the dust from their 
shoes upon them. 

To bind them with the Word is nothing else but when 
the Word of the grace of God is preached, and not received, 
to leave such impenitent people, and to have no fellowship, 
neither ought to do with the despisers of the truth and 
grace. For in the da)f of judgment it shall be easier unto 
Sodom and Gomorrha than unto such. 



BISHOP HOOPER. 

Suffered Martyrdom at Gloucester, 1555. 

Thou Christian reader, see thou feed thy soul with no 
other meat than with the wholesome pastures of God's 
Word, whatsoever the world shall say or do. Psalm xxxvi. 
Look upon this text of St. John, chap. xv. : " When the 
Comforter shall come, whom I shall send from My Father, 
even the Spirit of Truth, which doth proceed from the Father, 
He shall testify and bear record of Me." Weigh that place, 
and think wherefore the Son of Man referred Flimself to the 
witness of the Holy Ghost, and ye shall know that it was 
for no untruth that was in the Author, being Christ, or in the 
doctrine that He preached, but only to make the disciples 
to be of good comfort, and that they should not esteem the 
Gospel He preached unto them anything the less, although it 



1 6 T/ie Rich and Precious Jewel. 

had many adversaries and enemies, and was spoken against, 
in a manner, everywhere : for against the fury and false 
judgment of the world that contemned the Gospel, they 
should have the testimony of the Holy Ghost to allow and 
warrant the Gospel. 

Let us, therefore, pray to the Heavenly Shepherd that He 
will give us His Holy Spirit, to testify for the Word of God, 
the only food of our souls, that it is true that God saith, 
and only good that He appointeth to feed us. And this we 
may be assured of, that in this heavy and sorrowful time 
there is nothing can testify for the truth of God's Word, and 
keep us in the pleasant pasture thereof, but the very Spirit of 
God, which we must set against all the tumults and dangers 
of the world ; for if we make this verity of God subject to 
the judgment of the world, our faith shall quail and faint 
every hour, as men's judgments vary. Wherefore, let us 
pray to have always in us the spirit of adoption, whereby 
when our faith shall be assaulted we may cry, " Father, 
Father." And the same help for the maintenance of the 
truth God promised by His holy prophet Esay, saying, 
" This is My covenant with them, saith the Lord ; My 
Spirit which is in thee, and My words, which I* have put 
in thy mouth, shall not depart from thy mouth, nor from the 
mouth of thy seed, nor from the mouth of the seed of thy 
seed, from henceforth until the world's end." 

Here doth the Almighty God set forth what a treasure and 
singular gift His Word is, and that it shall not depart from 
His people until the world's end. And in these words is this 
part of David's psalm marvellously opened and set forth. 
" It is the Lord alone that feedeth and instructeth," saith 
Esay the prophet ; it was not man's own imagination and 
intention, nor the wisdom and religion of his fathers, what- 
soever they were, but it was the Lord that spake, and made 
the covenant with man, and put His Spirit in man to under- 
stand the covenant ; and by His Word, and none other word, 
He instructed man, and said, that by this means all men 
should, till the world's end, feed and eat of God's blessed 
promises. For in His Word He hath expressed and opened 



Bishop Hooper. 



17 



to every man what he shall have, even the remission of 
sin, the acceptation into His Fatherly favour, grace to live 
well in this life, and, at the end, to be received into the 
everlasting life. 

If we marked the pith and wisdom of the Scripture, we 
should see many things more in ourselves than we do, and 
doubtless grow to an excellency in wisdom, and find 
out what evils we be most inclined unto. Amongst all 
other, hatred and indignation at other men's prosperity is 
not the least nor the least frequent ; and, indeed, the father 
of sin, the devil, hath that in him. 



No more possible is it for a man to live in God without 
the Word of God, than in the world without the meat of the 
world. And St Peter confesses the same; for when the 
Capernaites, and many of Christ's own disciples, had 
satisfied their bodies with earthly food, they cared not for 
their souls, neither could they abide to be fed, nor to hear 
the food of the soul spoken of Although Christ dressed it 
most wholesomely with many godly and sweet words, they 
would not tarry until Christ had made that food ready for 
them ; they could be contented to feed their bellies with His 
meats, but their souls they would not commit to His diet, but 
departed as hungry as they came, through their own folly. 
Christ was leading them from the five barley loaves and two 
fishes, wherewith they had satisfied their hunger, unto the 
pleasant pastures of the heavenly Word, that showed neither 
barley loaves nor fish, but His own precious blood and 
painful passion, to be the meat of their souls : howbeit, they 
could not come into this pasture, nor taste the sweet herbs 
and nourishment of their souls. When Christ perceived 
they would not be led into this pleasant pasture, He let them 
go whither they would, and to feed upon what pasture they 
would. And then He asked of His twelve that tarried, 
saying, " Will ye depart also 1 " Peter, as one that had fed 
both body and soul, as his fellows had, perceived that the 
body was but half the man, and that being fed, there was 



18 The Rich and Precious Jeivel. 

but half a man fed ; and, also, that such meats as went into 
the mouth satisfied no more than the body that the mouth 
was made for. He felt, moreover, that his soul was fed by 
Christ's doctrine, and that the hunger of sin, the ire of 
God, the accusation of the law, and the demand and claim 
of the devil, were quenched and taken away. He perceived, 
likewise, that the meat which brought this nourishment, was 
the heavenly doctrine that Christ spake of, touching His 
death and passion. He understood, also, that this meat 
passed not into the body by the mouth, but into the soul by 
faith, and by the presence of God's Spirit with his spirit ; 
that the body also should be partaker as well of the grace 
that was in it as of the life ; so that he felt himself not only 
to have a body and a soul alive, but also that they were 
graciously replenished with the pastures and food of God's 
favour. Wherefore he said unto Christ, "To whom shall 
we go ? Thou hast the Words of everlasting life : " which 
words, in effect, sound no other thing than this psalm doth, 
where David saith, " The Lord feedeth me, and I shall want 
nothing ; for He leadeth me into His pleasant pastures, and 
pastureth me by the river's side." Wherein it appeareth 
manifestly, that the Word of God is the life of the soul. 



ARCHBISHOP SANDYS. 

God hath appointed good means to lead men to know- 
ledge : He hath caused the Scriptures to be written for our 
learning : without the knowledge whereof neither can 
kings bear rule, neither subjects obey, and live in order as 
they should. Wherefore Joshua was commanded not to lay 
aside the volume of the law at any time, night nor day. 
The prophet David made it his continual study. The 
wisest governors of Israel would not enterprise any matter 
of weight till they had turned the leaves of this book, 
thence to take advice for their better direction. 

This most precious Jewel is to be preferred before all 



Archbishop Sandys. 



19 



treasure. If thou be hungry, it is meat to satisfy thee ; if 
thou be thirsty, it is drink to refresh thee ; if thou be sick, 
it is a present remedy; if thou be weak, it is a staff to lean 
unto; if thine enemy assault thee, it is a sword to fight 
withal ; if thou be in darkness, it is a lantern to guide thy 
feet ; if thou be doubtful of the way, it is a bright shining 
star to direct thee ; if thou be in displeasure with God, it 
is the message of reconciliation ; if thou study to save thy 
soul, receive the Word ingrafted, for that is able to do it : 
it is the Word of Life. Whoso loveth salvation will love this 
Word, love to read it, love to hear it; and such as will 
neither read nor hear it, Christ saith plainly, they are not of 
God. For the spouse gladly heareth the voice of the 
bridegroom; and "My sheep hear My voice," saith the 
Prince of Pastors. 



WILLIAM TYNDALE, 

Translator of the Scriptures, and Martyr, 1536. 

"And it came to pass, that when Jesus had ended these 
sayings, the people were astonished at His doctrine ; for He 
taught them as one having power, and not as the scribes." 

The scribes and Pharisees had thrust up the sword of the 
Word of God into a scabbard or sheath of glosses, and 
therein had knit it fast, so that it could neither stab nor cut ; 
teaching dead works without faith and love, which are the 
life and whole goodness of all works, and the only thing why 
they please God. And therefore their audience ever abode 
carnal and fleshly minded, without faith to God or love to 
their neighbours. Christ's Words were spirit and life : that 
is to say, they ministered spirit and life, and entered into the 
heart, and grated on the conscience ; and, through preaching 
the law, made the hearers perceive their duties ; even what 
love they owed to God, and what to man; and the right 
damnation of all them that had not the love of God and 



20 



The Rich and Precious Jeivel. 



man written in their hearts; and, through preaching of 
faith, made all that consented to the law of God feel the 
mercy of God in Christ, and certified them of their salvation. 
For " The Word of God is a two-edged sword, that pierceth 
and divideth the spirit and soul of man asunder." A man 
before the preaching of God's Word is but one man, all 
flesh; the soul consenting unto the lusts of the flesh, to 
follow them. But the sword of the Word of God, where it 
taketh effect, divideth a man in two, and setteth him at 
variance against his own self ; the flesh hailing one way, and 
the spirit drawing another; the flesh raging to follow lusts, 
and the spirit calling back again, to follow the law and will 
of God. A man, all the while he consenteth to the flesh, 
and before he be born again in Christ, is called soul or 
carnal ; but when he is renewed in Christ through the Word 
of Life, and hath the love of God and of his neighbour, 
and the faith of Christ written in his heart, he is called 
spirit or spiritual. The Lord of all mercy send us preachers 
with power; that is to say, true expounders of the Word of 
God, and speakers to the heart of man; and deliver us 
from scribes, Pharisees, hypocrites, and all false prophets ! 
Amen. 



THOMAS BECON, 

Chaplain to Archbishop Cranmer. 

The Word of God must needs be an excellent and 
precious treasure, seeing it is "The power of God unto 
salvation for so many as believe," seeing also, it is profitable 
to teach, to improve, to amend, and to instruct in righteous- 
ness, that the man of God may be perfect and prepared to 
all good works." Who is able to express what a precious 
relique and high treasure the Word of God is % Verily it is 
that "treasure" whereof Christ speaketh in the Gospel, "That 
lieth hidden in the field, which, when a man once findeth, 
for joy thereof he goeth and selleth all that he hath, and 
buyeth that field." And it is no less treasure to the soul 



Thomas Becon, 



21 



than the corporal eyes are to the body, as the Psalmograph 
testifieth : " Thy Word, O Lord, is a lantern to my feet, and 
a light to my pathways." For as that man that is deprived 
of his corporal sight knoweth not how nor where to walk, so 
likewise he that wanteth the light of God's Word seeth 
nothing, and therefore walketh he not aright, but wandereth 
abroad, like a sheep dispersed and destitute of a shepherd. 
But as he that hath the true and perfect sight of the eyes 
stumbleth not, but walketh at all times without danger, so in 
like manner he that is endued by Christ's Spirit with the 
light of the Holy Scriptures wandereth not from that true 
way, which saith of Himself, " I am the way, the truth, and 
the life;" but alway is preserved, that he walketh continually 
in the King's highway, declining neither on the right hand 
nor on the left hand. He is not carried about with strange 
doctrine. His faith is built on a sure rock; therefore 
abideth he firm, immutable, steadfast, sure, and constant, 
whatsoever kind of tempest assaileth him. The gates of 
hell cannot prevail against him. Satan with all his army 
are not able once to abduce and remove him from the true 
way. For the light of God's Word is continually before his 
eyes, whereunto he giveth diligent attendance : which also 
he followeth earnestly in all his journeys, and therefore must 
he needs walk the true way, and never err. 

If he be blessed, fortunate, and happy, that hath the 
natural light of his body, how much more blessed and 
heavenly at ease is he that is illumined with the light of the 
Lord's Word ! whereof the holy king David having experi- 
ence, prayeth on this manner : " Open mine eyes, and I 
shall consider the marvellouse things of Thy law." To walk 
in this light Christ exhorteth us, saying : " Walk while ye 
have light, lest the darkness come on you. He that walketh 
in darkness wotteth not whither he goeth. While ye have 
light, believe on the light, that ye may be the children of 
light." So many as be of God love this light of the Lord's 
Word, and desire with all their heart to walk in it. But they 
that be of Satan hate it, and refuse to walk in it. Why so 1 
Verily for they are beast-like minded, stiff-necked, and 
in all things " Resist the Holy Ghost" The light they hate, 



22 



The Rich and Precious Jewel. 



be it never so pleasant and wholesome; but the darkness 
they enhalse, love, kiss, and cull, be it never so tedious 
and horrible. Therefore shall they receive the greater 
damnation, as Christ witnesseth, saying : " This is the 
condemnation, that light came into the world, and men 
loved darkness rather than light : for their works were evil. 
Every one that doeth evil hateth the light, neither cometh 
he to the light, lest his works should be reproved." 

O how blessed are they to whom it is given to walk in 
this light ! Again, how miserable, wretched, and unhappy 
are they, that spear their eyes at the coming of this 
comfortable light, and will not only not walk in it them- 
selves, but also labour to the uttermost of their power to 
obscure and quench it, that it may appear and shine to 
none at all ! " These are those people, which," as the 
prophet saith, " Provoke God to anger. These are the 
lying and unfaithful children. These are the children that 
will not hear the law of the Lord. These are they which 
say to them that see, see not, and to them that look, look 
not for us those things that are right. Speak unto us 
pleasant things;" preach unto us tales of Robin Hood; 
" Take away from us the right way, go out of the path, and 
away with that Holy One of Israel from our face." These 
are they which " Hate him that reproveth them openly, and 
abhor him that telleth the truth plainly." These are they 
which "Call evil good, and good evil, darkness light, and 
light darkness, bitter sweet, and sweet bitter." These are 
they " Which are wise in their own eyes, and stand well in 
their own conceit." 

Who knoweth not that, where the Word of God is truly 
preached, and faithfully received of the hearers, there is true 
faith toward God, fervent love toward our neighbour, hearty 
obedience toward the temporal rulers, brotherly care for the 
poor, innocency of life, and both the study and practice of 
ail goodness and godliness 1 But contrariwise, where the 
Word of God is not taught, there is neither true faith toward 
God, nor fervent love toward our neighbour, nor hearty 
obedience toward the temporal rulers, nor brotherly care 



Thomas Becon, 



2 3 



for the poor, nor innocency of life, nor yet either the study 
or the practice of any point of goodness, but all that 
ungodly, wicked, and devilish is. 

And whence cometh this but only of ignorance, which is 
the mother and nurse of hypocrisy, superstition, idolatry, and 
impure life % As Solomon saith : " When the preaching of 
God's Word creepeth, the people perisheth." The treasures 
of God's Word have been hidden in the ground a great 
space ; and men's traditions have flourished in the stead of 
them. Therefore now, when it cometh again to light, many 
recompt it new learning; some judge it heresy; another 
sort disdain to hear it or to read it. By this means is God's 
Holy Word evil reported, and getteth few friends ; yea, it is 
extremely hated and persecuted, not of a few. No marvel. 
For they know not what a noble Jewel and precious treasure 
the Word of God is. They feel not the sweetness of it. 
They savour not the great and exceeding profit that ensueth 
of the knowledge of it : they think the doctrine of the 
Gospel no better, nor yet of greater excellency, than the 
writings of the heathen philosophers. And, seeing they have 
no more delectation and pleasure in it, they continue still in 
their old baggage and bald inventions of men, willing so to 
remain in their ignorant blindness and blind ignorancy, than 
once to come unto the knowledge of Christ's Gospel, and to 
walk in the pleasant light thereof. 



God's Word is lively, and giveth life. It is signified by 
the wheels, which had the spirit of life in them. Here 
cometh it that David oftentimes prayeth to God on this 
manner : " Make me alive after Thy Word : quicken me 
according to Thy testimonies." And our Saviour Christ 
saith : " If any man keep My Word, he shall never taste 
death." So long as we believe this Word, and continue in 
the same, we live ; but when we believe it not, nor remain 
in it, we can none otherwise but perish, die, and be damned. 
For this cause it is called the Word of Life. " Do all things 
without murmuring and disputing, that ye may be such as 



24 



The Rich and Precious Jewel 



no man can complain on, and unfeigned sons of God 
without rebuke, in the midst of a crooked and perverse 
nation; among whom see that ye shine as lights in the 
world, holding fast the Word of Life," saith St. Paul. And 
the apostles said to Christ : " Thou hast the Words of 
eternal life." 

God's Word worketh marvellously unto the health of them 
that believe. And therefore in the Word of God it is called 
the Word of health, or salvation ; as it is written : "Ye men 
and brethren, the children of the generation of Abraham, 
the Word of this health was sent unto you." Again, " The 
Word of God is lively, and mighty in operation." The 
knowledge of it is the "Knowledge of salvation." And 
St. Paul saith that "It is the power of God unto salvation 
for so many as believe." 

God's Word is the sword of the Spirit; as the apostle 
saith : " The Word of God is sharper than any two-edged 
sword, and entereth through even unto the dividing of the 
soul and the spirit, and of the joints and the marrow, and is 
the judge of the thoughts and intentions of the heart ; 
neither is there any creature invisible in His sight." Again, 
" Put upon you the helmet of health, and the sword of the 
Spirit, which is the Word of God : " with this sword it was 
prophesied that " Seven shepherds and eight rulers," that is 
to say, all the preachers of the Gospel, should feed the land of 
Asure, that is, the Gentiles. And with the same sword it was 
also prophesied that the Ethiops should be slain. This sword 
did John see coming out of the mouth of the Son of Man. 
And the Word of God is called a sword, because it divideth, 
that is to say, judgeth between all things, yea, and that very 
truly : for there is no judgment certain but that only that 
cometh from the Word of God. By that no man, nor flesh, 
but the Spirit of God judgeth. Furthermore, " Every man " 
without the Spirit of God " Is a liar." Therefore he calleth 
that which is evil good, and that is good evil, bitter sweet, 
and sweet bitter, so that he is cursed of the Lord. 

God's Word pierceth the heart, and saveth. For it 



Thomas Becoti. 



25 



slayeth sin and the most pernicious sting of death, and doth 
nothing less than cause death. 

God's Word judgeth righteously, truly, and faithfully of 
all things. For it never deceiveth any man, nor yet can. 
For it was revealed and showed of God, which hath always 
loved the truth, and destroyeth all them that work iniquity 
and speak lies. 

God's Word calleth all them that love and use it sincerely 
from error and falsehood. 

God's Word maketh truly rich. For there is none richer 
than he which is rich in God. He is rich in God, in whom 
God dwelleth as in His temple by His Holy Spirit, which 
writeth in his heart the law of life. 

God's Word worketh in man a loving and sweet trust in 
the Lord alone ; whose goodness, beneficence, liberality, and 
carefulness for us, it alway inculketh and beateth into our 
hearts, whereby all trust of works and of human wisdom, or 
of the flesh, is made void, and the carefulness that 
belongeth to diffidence or mistrust put away, according to 
this commandment of the Lord : " Take no thought what ye 
shall eat, or what ye shall drink, or wherewith ye shall be 
clad. For your Heavenly Father knoweth that ye have need 
of all these things. First of all seek the kingdom of God, 
and the righteousness thereof ; and all these things shall be 
cast unto you." 

God's Word maketh a man to dwell in it. For it 
teacheth him that the Lord hath a , fatherly care both for 
him and for all his; and that "Of Him, by Him, and in 
Him, all things are ; " and that He defendeth His servants ; 
as it is written : " Whoso dwelleth under the defence of 
the Most Highest, shall abide under the shadow of the 
Almighty. I will say unto the Lord, Thou art my hope, 
and my strong hold, my God : in Him will I trust. For 
He shall deliver thee from the snare of the hunter, and 
from the noisome pestilence. He shall defend thee under 

c 



26 



The Rich and Precious Jewel. 



His wings, and thou shalt be safe under His feathers : 
His faithfulness and truth shall be thy shield and buckler. 
Thou shalt not be afraid for any terror by night, nor for 
the arrow that flieth by day, for the pestilence that walketh 
in the darkness, nor for the sickness that destroyeth in 
the noon day. A thousand shall fall beside thee, and ten 
thousand at thy right hand ; but it shall not come nigh 
thee. There shall no evil happen unto thee, neither shall 
any come nigh thy dwelling. For He shall give His 
angels charge over thee, to keep thee in all thy ways. 
They shall bear thee in their hands, that thou hurt not thy 
foot against a stone." Again : " Except the Lord keep 
the city, he watcheth in vain that keepeth it." When 
the faithful knoweth these things, he trusteth unto the 
goodness and providence of God alone, which maketh 
him at all times to lead a quiet life, and without all fear, 
and boldly to say with David : " The Lord is my light 
and my salvation : whom then shall I fear ? The Lord 
is the strength of my life : of whom then shall I be afraid % 
Though an host of men were laid against me, yet shall 
not my heart be afraid ; and though there arose up war 
against me, yet will I put my trust in Him." 

God's Word is an high solace, and an exceeding great 
comfort in all tribulation ; as we may evidently see by 
innumerable places of the Scripture : which thing also 
every faithful man that knoweth God's Word feeleth and 
proveth true in himself. "Except my study had been in 
Thy law," saith David, " I had perished in my trouble." 

God's Word is "The word of faith," which alone must 
be believed ; and they only that believe it are faithful and 
acceptable in God's sight. 

God's Word is the truth. For so is it many times 
called in the Holy Scriptures, because in it there is nothing 
found but truth only ; forasmuch as it came from the 
everlasting truth ; and therefore it maketh them that love it 
true, and the sons of truth. " Of His own free will," saith 
St. James, " Hath He begotten us with the word of truth." 



Thomas Becon. 



27 



God's Word is the fountain of wisdom ; neither is there 
any truly wise which drinketh not of the waters of this 
fountain. "The well of wisdom," saith the wise man, 
" Is the Word of the Most Highest God." David also 
saith: "The testimony of the Lord giveth wisdom to the 
ignorant." 

God's Word is the word of grace and favour, making 
them that believe it acceptable to God through Christ. 
Moreover, it is only written in the hearts of them whom 
the Lord loveth. " They marvelled," saith Luke, " At the 
words of grace and favour that came out of His mouth." 
Therefore is Christ called " Full of grace and truth ; " that 
thou mayest know that He for this purpose had the fulness 
of the truth, that is, the Word, because He was full of grace, 
that is to say, highly in God's favour. And then shall we 
receive of His fulness when we have gotten the grace of 
God through Him ; and then shall His verities be straight- 
way written in our hearts. And these verities be the Words 
of God. 

God's Word bringeth forth in the faithful, as in good 
trees, good fruits. For. it is never without fruit in some 
man, wheresoever it be purely preached ; as God saith by 
the prophet : " As the rain and snow cometh down from 
heaven, and returneth not thither again, but watereth the 
earth, and maketh it moist, and causeth it to bring forth 
fruit, even seed to the sower and bread to the eater : 
so shall My Word be that shall come forth out of My 
mouth. It shall not return to Me void, but shall do 
whatsoever My mind is, and shall prosper in them to whom 
I sent it." 

God's Word refresheth marvellously the faithful : for it 
is the Lord's pasture. " The Lord is my shepherd : there- 
fore shall I lack nothing. He shall feed me in a green 
pasture, and lead me forth beside the waters of comfort." 
The refection of this pasture is so strong, that it refresheth 
not only the soul, but also the body, yea, and that so 
effectually, that for a season it hath no need of corporal 



28 



The Rich and Precious Jewel 



nourishment. " Man/' saith our Saviour Christ, " Shall not 
live with bread alone, but with every word that proceedeth 
out of the mouth of God." 

God's Word is a sufficient doctrine to the uttermost for 
the instruction and salvation of the faithful Christians ; 
and therefore ought nothing either to be added unto it 
or to be plucked from it ; as Moses saith : " Ye shall not 
add to the Word that I speak unto you, nor take any 
thing away from it" Again : " That I command thee, 
do that only to the Lord ; neither put thou any thing to 
it, neither pluck thou any thing therefrom." And Solomon 
saith, "Put nothing to the Lord's Words, lest thou be 
rebuked and found a liar." 



Thus have we heard what a precious treasure and 
heavenly Jewel the most sacred Scripture and holy Word 
of God is, and what incomparable commodities the know- 
ledge thereof bringeth both to the souls and bodies of all 
such as unfeignedly receive it. 

It therefore now remaineth that every faithful man be 
jealous for the Word of God. Let us all with one consent 
desire that it may reign in the hearts of all men, and do 
all our endeavour that it may so and soon come to pass. 
While we yet live, for the good performance hereof, let 
us cry, preach, teach, exhort, write, and admonish one 
another, and stir up all other to do the same ; that the 
execrable and damnable inventions and traditions of the 
flesh may be plucked up by the roots, abolished, and for 
ever perish ; again, that the pure Word of God, which is our 
alone joy and comfort, our alone mirth and solace, may 
be faithfully believed, and earnestly obeyed, and practised 
of all nations in every place, that the kingdom of this 
world may be made the kingdom of God and of our Lord 
Jesus Christ ; to whom alone be all honour and glory for 
ever and ever. Amen. 



Thomas Becon. 



29 



Who is able to express what a goodly ornament, precious 
jewel, and noble ouche, Christian doctrine is to a Christian 
commonweal 1 ? The sage and prudent philosophers, and 
other wise and expert men of this world, judged these 
commonweals most blessed, happy, and fortunate, most 
noble, beautiful, and flourishing, where the princes and 
rulers thereof were either philosophers or studious of 
philosophy. But how much is that commonweal to be 
counted happy and blessed, where not human philosophy, 
whether we respect natural or moral, but divine philosophy 
brought from the high heavens by Him which is the Wisdom 
of the Father, prospereth, flourisheth, triumpheth ; where 
also not vain and curious philosophers, but true, faithful, 
and godly philosophers, reign and bear rule ! Whatsoever 
the philosophers taught, although never so much enforced 
with sugared eloquence, probable reasons, and apparent 
arguments, it was the fruit of the earth and of man's 
brain ; but that which Christ delivereth unto us came out 
of the bosom of His Father ; so that, look how much the 
noble heavens surmount and pass the vile and base earth 
in height and dignity, so much and incomparable wise 
more doth the heavenly philosophy, whereof the Holy 
Ghost alone is the author, exceed the earthly philosophy, 
whereof man is the deviser. "He that cometh from on 
high," saith that blessed Baptist, (John iii.) " Is above all. 
He that is of the earth is earthy, and speaketh of the 
earth. He that cometh from heaven is above all ; and 
what He hath seen and heard that He testifieth, and no 
man receiveth His testimony. He that hath received His 
testimony hath set to his seal that God is true. For He 
whom God hath sent speaketh the Words of God." What 
other thing is this divine philosophy whereof we now speak 
than the holy Word of God 1 ? And what other are these 
faithful and godly philosophers than the true preachers and 
professors of the sacred Scriptures 1 



30 The Rich and Precious Jewel, 



A PRAYER FOR THE TRUE UNDERSTANDING 
OF GOD'S WORD. 

O Lord, as Thou alone art the Author of the Holy 
Scriptures, so likewise can no man, although never so wise, 
politic, and learned, understand them, except he be taught 
by Thy Holy Spirit, which alone is the schoolmaster to 
lead the faithful into all truth. Vouchsafe, therefore, I most 
humbly beseech Thee, to breathe into my heart Thy blessed 
Spirit, which may renew the senses of my mind, open my 
wits, reveal unto me the true understanding of Thy holy 
mysteries, and plant in me such a certain and infallible 
knowledge of Thy truth, that no subtile persuasion of 
man's wisdom may pluck me from Thy truth, but that as 
I have learned the true understanding of Thy blessed will, 
so I may remain in the same continually, come life, come 
death, unto the glory of Thy blessed name. Amen. 



RICHARD HOOKER. 

The main drift of the whole New Testament is that which 
St. John setteth down as the purpose of his own history: 
" These things are written, that ye might believe that Jesus 
is Christ the Son of God, and that in believing ye might 
have life through His name." The drift of the Old that 
which the apostle mentioneth to Timothy : " The Holy 
Scriptures are able to make thee wise unto salvation." So 
that the general end both of Old and New is one; the 
difference between them consisting in this, that the Old did 
make wise by teaching salvation through Christ that should 
come, the New by teaching that Christ the Saviour is come, 
and that Jesus, whom the Jews did crucify, and whom God 
did raise again from the dead, is He. When the apostle 
therefore affirmeth unto Timothy that the Old was able to 
make him wise to salvation, it was not his meaning that the 
Old alone can do this unto us which live sithence the 



Richard Hooker. 



3 1 



publication of the New. For he speaketh with presupposal 
of the doctrine of Christ known also unto Timothy; and 
therefore first it is said, " Continue thou in those things 
which thou hast learned and art persuaded, knowing of 
whom thou hast been taught them." Again, those Scriptures 
he granteth were able to make him wise to salvation ; but 
he addeth, " Through the faith which is in Christ." Where- 
fore without the doctrine of the New Testament, teaching 
that Christ hath wrought the redemption of the world, 
which redemption the Old did foreshow He should work, it 
is not the former alone which can on our behalf perform so 
much as the apostle doth avouch, who presupposeth this 
when he magnifieth that so highly. And as his words 
concerning the books of ancient Scripture do not take place 
but with presupposal of the Gospel of Christ embraced ; so 
our own words also, when we extol the complete sufficiency 
<pf the whole entire body of the Scripture, must in like 
sort be understood with this caution, that the benefit of 
nature's light be not thought excluded as unnecessary, 
because the necessity of a diviner light is magnified. 

There is in Scripture therefore no defect, but that any 
man, what place or calling soever he hold in the Church of 
God, may have thereby the light of his natural under- 
standing so perfected, that the one being relieved by the 
other, there can want no part of needful instruction unto 
any good work which God Himself requireth, be it natural 
or supernatural, belonging simply unto men as men, or 
unto men as they are united in whatsoever kind of society. 
It sufficeth therefore that nature and Scripture do serve in 
such full sort, that they both jointly and not severally either 
of them be so complete, that unto everlasting felicity we 
need not the knowledge of any thing more than these two 
may easily furnish our minds with on all sides. 



3 2 



The Rich and Precious Jewel. 



DR. DONNE. 

Nothing exalts God's goodness towards us more than 
this, that He multiplies the means of His mercy to us, so 
as that no man can say, " Once I remember I might have 
been saved ; once God called unto me, once He opened me 
a door, a passage into heaven, but I neglected that, went 
not in then, and God never came more." No doubt God 
hath come often to that door since, and knocked, and 
stayed at that door ; and if I knew who it were that said 
this I should not doubt to make that suspicious soul see 
that God is at that door now. " God hath spoken once, 
and twice have I heard Him ; " for the foundation of all 
God hath spoken but once, in His Scriptures. Therefore 
doth St. Jude call that "The faith once delivered to the 
saints ; " once, that is, at once ; not at once so, all at one 
time, or in one man's age. The Scriptures were not 
delivered so ; for God spoke by the mouth of the prophets 
that have been since the world began; but at once, that 
is, by one way, by writing, by Scriptures; so, as that after 
that was done, after God had declared His whole will, in 
the law, and the prophets, and the Gospel, there was no 
more to be added. 

God hath not bound Himself, and therefore neither hath 
He bound us, to any Word but His own; in that only, 
and in all that, we shall be sure to find Him a faithful God. 

Now the truth and faithfulness of the Word consists not 
only in this, that it is true in itself, but in this also, that it is 
established by good testimony to be so. It is therefore 
faithful, because it is the Word of God, and therefore also 
because it may be proved to be the Word of God by human 
testimonies ; which is that which is especially intended in 
this clause, " It is worthy of all acceptation ; " worthy to be 
received by our faith, and by our reason too. Our reason 
tells us that God's will is revealed to man somewhere, else 
man could not know how God would be worshipped ; and 



Dr. Donne. 



83 



our reason tells us that this is that W ord in which that will 
is revealed. 

The Gospel is a faithful Word essentially, as it is the 
W ord of God, derived from Him ; and it is a faithful Word 
too declaratively, as it is presented by such light and 
evidence of reason, and such testimonies of the Church, as 
even the reason of man cannot refuse it. So that the 
reason of man accepts the Gospel, first out of a general 
notion that the will of God must be revealed somewhere, 
and then he receives this for that Gospel, rather than the 
Alcoran of the Turks, rather than the Talmud of the Jews, 
out of those infinite and clear arguments which even his 
reason presents to him for that. And then, as when he 
compares Scripture with the book of creatures and nature, 
he finds that evidence more forcible than the other; and 
when he finds this Scripture compared with other pretended 
Scriptures, Alcoran or Talmud, he finds it to be of infinite 
power above them ; so when he comes to the true Scriptures, 
and compares the New Testament with the Old, the Gospel 
with the law, he finds this to be a performance of those 
promises, a fulfilling of those prophecies, a revelation of 
those types and figures, and an accomplishment and a 
possession of those hopes and those reversions ; and when 
he comes to that argument which works most forcibly and 
most worthily upon man's reason, which is Antiquistrum, 
That is best in matter of religion that was first, there he sees 
that the Gospel was before the law. This I say, says the 
apostle, that the law, which was four hundred and thirty 
years after, cannot disannul the covenant, which was 
confirmed of God in respect of Christ ; so shall always in 
respect of faith and in respect of reason, " It is worthy of 
acceptation;" for, would thy soul expatiate in that large 
contemplation of God in general ? It is the Gospel of God. 
(Rom. i., i.) Wouldst thou contract this God into a 
narrower and more discernible station % It is the Gospel of 
Jesus Christ. (Mark i., i.) Wouldst thou draw it nearer to 
the consideration of the effects 1 It is the Gospel of peace. 
(Eph. vi., 15.) Wouldst thou consider it here? Here it is, 
the Gospel of the kingdom. (Mark i., 14.) Wouldst thou 

c 2 



34 



The Rich and Precious Jewel. 



consider it hereafter? It is the eternal Gospel. (Rev. xiv., 6.) 
Wouldst thou see thy way by it % It is the Gospel of grace. 
(Acts xx., 24.) Wouldst thou see the end of it? It is the 
Gospel of glory. (1 Tim. i., n.) "It is worthy of all 
acceptation" from thee, for the angels of heaven can preach 
no other Gospel without being accursed themselves. 
(Gal. i., 8.) 

But the best and fullest acceptation is that which we 
called at first an approbation, to prove that thou hast 
accepted it by thy life and conversation : that as thy faith 
makes no staggering at it, nor thy reason no argument 
against it, so thy actions may be arguments for it to others, 
to convince them that do not, and confirm them that do 
believe in it ; for this word, which signifies in our ordinary 
use the Gospel, Evangelium, was a word of civil and secular 
use before it was made ecclesiastical ; and as it had before 
in civil use, so it retains still, three significations. First, it 
signified bo?ium numtium, a good and a gracious message ; 
and so, in spiritual use, it is the message of God, who sent 
His Son ; and it is the message of the Son, who sent the 
Holy Ghost. Secondly, it signified donum offere?iti datum, 
the reward that was given to him that brought the good 
news : and so, in our spiritual use, it is that spiritual 
tenderness, that religious good nature of the soul, (as we 
may have leave to call it,) that appliableness, that ductile- 
ness, that holy credulity which you bring to the hearing of 
the Word, and that respect which you give to Christ, in His 
ministers, who bring this Gospel unto you. And then, 
thirdly, it signifies sacrificium datori immolatum, the sacrifice 
which was offered to that God who sent His good message ; 
which, in our spiritual use, is that which the apostle exhorts 
the Romans to with the most earnestness, ( and so do I : ) 
" I beseech you, brethren, by the mercies of God, that ye 
give up your bodies a living sacrifice, holy, acceptable to 
God, which is your reasonable serving of God." Now a 
reasonable service is that which in reason we are bound to 
do, and which in reason we think would most glorify Him 
in contemplation of whom that service is done ; and that is 
done especially when by a holy and exemplar life we draw 



Dr. Donne. 



35 



others to the love and obedience of the same Gospel which 
we profess : for then have we declared this true and faithful 
saying, this Gospel to have been worthy of all acceptation, 
when we have looked upon it by our reason, embraced it by 
our faith, and declared it by our good works. 



God is abundant in His mercies to man, and as though 
He did but learn to give by His giving, as though He did 
but practise to make Himself perfect in His own art, which 
art is bountiful mercy ; as though all His former blessings 
were but in the way of earnest, and not of payment ; as 
though every benefit that He gave were a new obligation 
upon Him, and not an acquittance to Him : He delights 
to give where He hath given, as though His former gifts 
were but His places of memory, and marks set upon certain 
men to whom He was to give more. It is not so good a 
plea in our prayers to God for temporal or for spiritual 
blessings, to say, " Have mercy upon me now, for I have 
loved Thee heretofore,'' as to say, " Have mercy upon me, 
for Thou hast loved me heretofore." We answer a beggar, 
"I gave you but yesterday;" but God therefore gives us 
to-day because He gave us yesterday ; and therefore are all 
His blessings wrapped up in that word, Panis quotidianus, 
" Give us this day our daily bread : " every day He gives ; 
and early every day ; His manna falls before the sun rises, 
and His mercies are new every morning. In this consider- 
ation of His abounding in all ways of mercy to us, we 
consider justly how abundant He is in instructing us. He 
writes His law once in our hearts, and then He repeats that 
law, and declares that law again in His written Word, in 
His Scriptures. He writes His law in stone tables once, 
and then, those tables being broken, He repeats that law, 
writes that law again in other tables. He gives us His law 
in Exodus and Leviticus, and then He gives us a Deuter- 
onomy, a repetition of that law, another time in another 
book. And as He abounds so in instructing us, in going 
the same way twice over towards us, as He gives us the law 
a second time, so He gives us a second way of instructing 



36 



The Rich and Precious Jewel. 



us ; He accompanies, He seconds His law with examples. 
In His legal books we have rules ; in the historical, examples 
to practise by. And as He is every way abundant, as He 
hath added law to nature, and added example to law, so He 
hath added example to example ; and by that text which we 
have read to you here, and by that text which we have left 
at home, our house and family, and by that text which we 
have brought hither ourselves, and by that text which we 
find here, where we stand, and sit, and kneel upon the 
bodies of some of our dead friends or neighbours, He gives 
to us, He repeats to us, a full, a various, a multiform, a 
manifold catechism and institution, to teach us that it is so 
absolutely true, that " There is not a house in which there is 
not one dead," as that (taking spiritual death into our con- 
sideration) there is not a house in which there is one alive.* 



t Now in this sea, every ship that sails must necessarily 
have some part of the ship under water ; every man that 
lives in this world must necessarily have some of his life, 
some of his thoughts, some of his labours spent upon this 
world ; but that part of the ship by which he sails is above 
water ; those meditations and those endeavours which must 
bring us to heaven, are removed from this world, and fixed 
entirely upon God. And in this sea are we made fishers of 
men; of men in general; not of rich men, to profit by 
them; nor of poor men, to pierce them the more sharply, 
because affliction hath opened a way into them; not of 
learned men, to be over-glad of their approbation of our 
labours ; nor of ignorant men, to affect them with an 
astonishment or admiration of our gifts. But we are fishers 
of men, of all men, of that which makes them men, their 
souls. And for this fishing in this sea, the Gospel is our net. 

* The first Sermon after our dispersion by the sickness. A Sermon preached 
at St. Dunstan's, January 15, 1625. (Exodus xii., 30.) " For there was not 
a house where there was not one dead." 

f Sermon preached at the Hague. (Matthew iv., 18, 19, 20.) "And 
Jesus walking by the sea of Galilee saw two brethren, Simon called Peter, and 
Andrew his brother, casting a net into the sea, (for they were fishers.) And 
He saith unto them, Follow Me, and I will make you fishers of men ; and 
they straightway left their nets, and followed Him." 



Dr. Donne. 



37 



Eloquence is not our net ; traditions of men are not our 
nets ; only the Gospel is. The devil angles with hooks and 
baits ; he deceives, and he wounds in the catching ■ for 
every sin hath his sting. The Gospel of Christ is a net ; 
it hath leads and corks ; it hath leads, that is, the 
denouncing of God's judgments, and a power to sink down 
and lay flat any stubborn and rebellious heart ; and it hath 
corks, that is, the power of absolution, and application of 
the mercies of God, that swim above all His works ; means 
to erect an humble and contrite spirit above all the waters 
of tribulation and affliction. A net is a knotty thing • and 
so is the Scripture — full of knots of scruple, and perplexity, 
and anxiety, and vexation, if thou wilt go about to entangle 
thyself in those things which appertain not to thy salvation : 
but knots of a fast union, and inseparable alliance of thy 
soul to God, and to the fellowship of His saints, if thou 
take the Scriptures, as they were intended for thee ; that is, 
if thou beest content to rest in those places which are clear 
and evident in things necessary. A net is a large thing, past 
thy fathoming if thou cast it from thee, but if thou draw it 
to thee it will lie upon thine arm. The Scriptures will be 
out of thy reach, and out of thy use, if thou cast and scatter 
them upon reason, upon philosophy, upon morality, to try 
how the Scriptures will fit all them, and believe them but so 
far as they agree with thy reason : but draw the Scripture 
to thine own heart, and to thine own actions, and thou 
shalt find it made for that ; all the promises of the Old 
Testament made, and all accomplished in the New 
Testament, for the salvation of thy soul hereafter, and for 
thy consolation in the present application of them. 



BISHOP HALL, 

There are but two books wherein we can read God. 
The one is His Word ; His Works the other : this is the 
bigger volume, that the more exquisite. The characters of 
this are more large, but dim ; of that smaller, but clearer. 
Philosophers have turned over this, and erred ; that, divines 



38 



The Rich atid Precious Jewel. 



and studious Christians, not without full and certain 
information. In the Works of God we see the shadow or 
footsteps of the Creator; in His Word we see the face of 
God in a glass. Happiness consists in the vision of that 
infinite Majesty; and if we be perfectly happy above in 
seeing Him face to face, our happiness is well forward 
below, in seeing the lively representation of His face in the 
glass of the Scriptures. We cannot spend our eyes too 
much upon this object; for me, the more I see the more I 
am amazed, the more I am ravished with this glorious 
beauty. 

None of all the services of God can be acceptably, nor 
not unsinfully performed, without due devotion. As there- 
fore in our prayers and thanksgivings, so in the other 
exercises of divine worship, especially " In the reading and 
hearing of God's Word," and in our receipt of the blessed 
sacrament ; it is so necessary, that without it we offer to 
God a mere carcass of religious duty, and profane that 
Sacred Name we would pretend to honour. 

First, then, we must come to God's Book not without a 
holy reverence, as duly considering both what and whose 
it is; even no other than the Word of the ever-living 
God, by which we shall once be judged. Great reason have 
we therefore to make a difference betwixt it and the 
writings of the holiest men ; even no less than betwixt the 
authors of both. God is true ; yea, truth itself ; and that 
which David said in his haste, St. Paul said in full 
deliberation : " Every man is a liar." 

Before we put our hand to this sacred volume, it will be 
requisite to elevate our hearts to that God whose it is, for 
both His leave and His blessing. " Open mine eyes," says 
the sweet singer in Israel, "That I may behold the 
wonderous things of Thy law." Lo, David's eyes were open 
before to other objects, but when he comes to God's Book 
he can see nothing without a new act of apertion : letters 
he might see, but wonders he could not see, till God did 
unclose his eyes and enlighten them. It is not, therefore, 



Bishop Hall. 



39 



for us presumptuously to break in upon God, and to think 
by our natural abilities to wrest open the precious caskets of 
the Almighty, and to fetch out all His treasure thence at 
pleasure; but we must come tremblingly before Him, and 
in all humility crave His gracious admission. I confess I 
find some kind of envy in myself, when I read of those 
scrupulous observances of high respects given by the Jews 
to the book of God's law, and when I read of a Romish 
saint that never read the Scriptures but upon his knees, and 
compare it with the careless neglect whereof I can accuse 
myself, and perhaps some others. Not that we should rest 
in the formality of outward ceremonies of reverence, 
wherein it were more easy to be superstitious than devout ; 
but that our outward deportment may testify and answer 
the awful disposition of our hearts. Whereto we shall not 
need to be excited, if we be thoroughly persuaded of the 
divine original and authority of that sacred Word. It was 
motive enough to the Ephesians zealously to plead for and 
religiously to adore the image of their Diana, that it was 
" The image that fell down from Jupiter." Believe we and 
know that the Scripture is inspired by God, and we can 
entertain it with no other than an awful address ; and we 
cannot be Christians if we do not so believe. 



ARCHBISHOP LEIGHTON. 

"If ye have tasted that the Lord is gracious," then "Desire 
the milk of the Word." This is the sweetness of the Word, 
that it hath in it the Lord's graciousness, gives us the 
knowledge of His love. This they find in it who have 
spiritual life and senses, and those senses exercised to 
discern good and evil ; and this engages a Christian to 
further desire of the Word. They are fantastical deluding 
tastes that draw men from the written Word, and make 
them expect other revelations. This graciousness is first 
conveyed to us by the Word ; there first we taste it, and 
therefore, there still we are to seek it; to hang upon those 



40 



The Rich a?id Precious Jewel. 



breasts that cannot be drawn dry ; there the love of God in 
Christ streams forth in the several promises. The heart 
that cleaves to the Word of God, and delights in it, cannot 
but find in it daily new tastes of His goodness ; there it 
reacts His love, and by that stirs up its own to Him, and 
so grows and loves every day more than the former, and 
thus is tending from tastes to fulness. It is but little we 
can receive here, some drops of joy that enter into us ; but 
there we shall enter into joy, as vessels put into a sea of 
happiness. 

The Scriptures are a deep that few can wade far into, 
and none can wade through, (as those waters, Ezek. lxvii., 5,) 
but yet all may come to the brook and refresh themselves 
with drinking of the streams of its living water, and go in 
a little way, according to their strength and stature. Now 
this (I say) may be spoken to our shame, and I wish it 
might shame you to amendment, that so many of you either 
use not the Scriptures at all, or, in using, do not use them • 
you turn over the leaves, and, it may be, run through the 
lines, and consider not what they advise you. Masters, 
learn your part, and servants too : hearken what they say 
to you, for they pass not you by, they vouchsafe to speak to 
you too, but you vouchsafe not to hear them, and observe 
their voice. How can you think that the reading of this 
book concerns you not, when you may hear it address such 
particular directions to you 1 Wisdom goes not only to the 
gates of palaces but to the common gates of the cities, and 
to the public highways, and calls to the simplest that she 
may make them wise. Besides that you dishonour God, 
you prejudice yourselves; for does not that neglect of God 
and His Word justly procure the disorder and disobedience 
of your servants towards you, as a fit punishment from His 
righteous hand, although they are unrighteous, and are 
procuring further judgment to themselves in so doing 1 ? 
And not only thus is your neglect of the Word a cause of 
your trouble by the justice of God, but it is so in regard of 
the nature of the Word, inasmuch as if you would respect it, 
and make use of it in your houses, it would teach your 
servants to respect and obey you, as here you see it speaks 



Archbishop Leighton. 



4i 



for you ; * and therefore you wrong both it and yourselves, 
when you silence it in your families. 



O ! how pitiful and scanty are all those things which 
beset us before, behind, and on every side ! The bustling 
we observe is nothing but the hurrying of ants eagerly 
engaged in their little labours. The mind must surely have 
degenerated, and forgotten its original as effectually as if it 
had drank of the river Lethe, if, extricating itself out of all 
these mean concerns and designs, as so many snares laid 
for it, and rising above the whole of this visible world, it 
does not return to its Father's bosom, where it may con- 
template His eternal beauty, where contemplation will 
inflame love, and love be crowned with the possession of 
the beloved object. But, in the contemplation of this 
glorious object, how great caution and moderation of mind 
is necessary, that, by prying presumptuously into His secret 
councils or His nature, and rashly breaking into the 
sanctuary of light, we be not quite involved in darkness ! 
And, with regard to what the infinite, independent, and 
necessarily existent Being has thought proper to commu- 
nicate to us concerning Himself, and we are concerned 
to know, even that is by no means to be obscured with 
curious impertinent questions, nor perplexed with the 
arrogance of disputation, because, by such means, instead 
of enlarging our knowledge, we are in the fair way to 
know nothing at all ; but readily to be received by humble 
faith, and entertained with meek and pious affections. 
And if, in these notices of Him that are communicated 
to us, we meet with any thing obscure and hard to be 
understood, such difficulties would be happily got over, not 
by perplexed controversies, but by constant and fervent 
prayer. "He will come to understand," says admirably 
well the famous Bishop of Hippo, (Augustine,) "Who 
knocks by prayer; not he who by quarrelling makes a 
noise at the gate of truth." 

* The First Epistle of Peter ii., 18, 19, 20. 



.42 



The Rich and Precious Jewel. 



BISHOP JEREMY TAYLOR. 

RULES FOR HEARING OR READING THE 
WORD OF GOD. 

1. Set apart some portion of thy time, according to the 
opportunities of thy calling and necessary employment, for 
the reading of Holy Scripture ; and if it be possible, every 
day read or hear some of it read : you are sure that Book 
teaches all truth, commands all holiness, and promises all 
happiness. 

2. When it is in your power to choose, accustom 
yourself to such portions which are most plain and certain 
duty, and which contain the story of the life and death 
of our blessed Saviour. Read the Gospels, the Psalms of 
David, and especially those portions of Scripture which by 
the wisdom of the Church are appointed to be publicly 
read upon Sundays and holy days, viz. : the Epistles and 
Gospels. In the choice of any other portions you may 
advise with a spiritual guide, that you may spend your 
time with most profit. 

3. Fail not diligently to attend to the reading of Holy 
Scriptures upon those days wherein it is most publicly and 
solemnly read in churches ; for at such times, besides the 
learning our duty, we obtain a blessing along with it, it 
becoming to us upon those days a part of the solemn 
divine worship. 

4. When the Word of God is read or preached to you, 
be sure you be of a ready heart and mind, free from 
worldly cares and thoughts, diligent to hear, careful to 
mark, studious to remember, and desirous to practise all 
that is commanded, and to live according to it. Do not 
hear for any other end but to become better in your life, 
and to be instructed in every good work, and to increase 
in the love and service of God. 



Bishop Jeremy Taylor. 



43 



5. Beg of God by prayer that He would give you the 
spirit of obedience and profit, and that He would, by His 
Spirit, write the Word in your heart, and that you describe 
it in your life. To which purpose, serve yourself of some 
affectionate ejaculation to that purpose, before and after 
this duty. 



EDWARD DERING. 

O Lord God, which hast left unto us Thy Holy Word 
to be a lantern unto our feet and a light unto our steps, 
give unto us all Thy Holy Spirit, that out of the same Word 
we may learn what is Thy eternal will, and frame our 
lives in all holy obedience to the same, to Thy honour 
and glory, and increase of our faith, through Jesus Christ 
our Lord. Amen. 



Prayer. 



WILLIAM TYNDALE. 

"Lead us not into Temptation," 

That is, let us not slip out of Thy leash, but hold us 
fast; give us not up, nor cease to govern us, nor take Thy 
Spirit from us. For as a hound cannot but follow his game 
when he seeth it before him, if he be loose; so can we 
not but fall into sin when occasion is given us, if Thou 
withdraw Thine hand from us. Lead us not into tempta- 
tion. Let no temptation fall upon us greater than Thine 
help in us; but be Thou stronger in us than the 
temptation Thou sendest, or lettest come upon us. Lead 
us not into temptations. Father, though we be negligent, 
yea, and unthankful and disobedient to Thy true prophets, 
yet let not the devil loose upon us to deceive us with 
his false prophets, and to harden us in the way in which 
we gladly walk, as Thou diddest Pharaoh with the false 
miracles of his sorcerers ; as Thine apostle Paul threateneth 
us. A . little thread holdeth a strong man, where he 
gladly is. A little pulling draweth a man, whither he 
gladly goeth. A little wind driveth a great ship, with the 
stream. 

As a stone cast up into the air can neither go any 
higher, neither yet there abide, when the power of the 
hurler ceaseth to drive it; even so, Father, seeing our 
corrupt nature can but go downward only, and the devil 
and the world driveth thereto that same way, how can we 



William Tyndale. 



45 



proceed further in virtue or stand therein, if Thy power 
cease in us 1 ? Lead us not, therefore, O merciful Father, 
into temptation, nor cease at any time to govern us. 

Now, seeing the God of all mercy, which knoweth thine 
infirmity, commandeth thee to pray in all temptation and 
adversity, and hath promised to help, if thou trust in 
Him; what excuse is it to say, when thou hast sinned, I 
could not stand of myself, when His power was ready 
to help thee if thou haddest asked? 



JOHN BRADFORD, 

Prebendary of St. Paul's, and Martyr, 1555. 

Remember how many have stood both before God and man 
as surely as thou dost, and yet have fallen and have been 
overthrown horribly. Remember how that the children 
of God have been diligent in prayers always from the 
beginning, as well in their needs corporal as spiritual. 
Remember that their prayers have not been in vain, but 
graciously have they obtained their requests as well for 
themselves as for others. Remember that God is now the 
same God, and no less rich in mercy and plentiful to them 
that truly call upon Him : and therefore in very many 
places doth He command us to call upon Him : so that 
except we will heap sin upon sin, we must needs use prayer. 
His promises are both universal towards all men, and most 
free without respect of our worthiness, if so be we 
acknowledge our unworthiness, and make our prayers in 
the faith and name of Jesus Christ; who is our mediator, 
and sitteth on the right hand of His Father, praying for us, 
being the same Christ He hath been in times past, and so 
will be unto the end of the world, to help all such as come 
to Him. 

Only in thy prayer away with the purpose of sinning, for 
he that prayeth with a purpose to continue in any sin 



46 



Ptayet. 



cannot be heard ; his own conscience presently condemneth 
him; he can have no true testimony or assurance of God 
hearing him. For even as in vain he that hath a wound 
desireth the healing of the same, so long as in the wound 
there remaineth the thing that is the cause of the wound, 
as a knife, a pellet, a dart, or a shaft-head, even so in vain 
is the prayer of him that retaineth still the purpose to 
continue in sin; for by it the soul is no less wounded than 
the body with a sword or any such instrument. As there- 
fore to the healing of the wound in a man's body this is 
first gone about, that the knife or iron which is in it be 
first pulled out, so do thou in prayer away with purposing to 
continue in sin. God condemned in the old law all spotted 
sacrifices ; away therefore with the spots of purposing to 
continue in sin. Bid adieu, when thou goest to prayer, bid 
adieu, I say, and farewell to thy covetousness, to thy 
uncleanness, swearing, lying, malice, drunkenness, gluttony, 
idleness, pride, envy, garrulity, slothfulness, negligence. If 
thou feelest thy wilful and perverse will unwilling thereunto, 
out of hand complain it to the Lord, and for His Christ's 
sake pray Him to reform thy wicked will, put Him in 
remembrance of His promise sung by the angels, Hominibus 
bona voluntas, that by Christ it should be to His glory to 
give "To men a good will," to consent to His will, and 
therein to delight night and day. The which is that 
happiness which David singeth of in his first Psalm : there- 
fore more earnestly crave it, and cease not till thou get it : 
for at the length the Lord will come in an acceptable time, 
I warrant thee, and give it thee, and whatsoever else thou 
shalt also ask to His glory, in the name and faith of His 
dear Christ, who is " The door of the tabernacle " whereat 
the acceptable sacrifices to God were offered. 



Now concerning the things that are to be prayed for, Thy 
children know that the prayer taught by Thy Son, most 
lively and plainly doth contain the same : and therefore 
they often use it, first asking of Thee their Heavenly Father, 
through Christ, that Thy name might everywhere be had in 



John Bradford. 



47 



holiness and praise ; then that Thy kingdom by regeneration 
and the ministry of the Gospel might come ; and so, thirdly, 
that willingly, perfectly, and perpetually, they might study to , 
do, yea, do indeed Thy will, with Thy holy and heavenly 
angels and spirits. These things they seek and pray for, 
namely Thy kingdom and Thy righteousness, before any 
worldly benefit. After which petitions, because all things, 
yea, even the benefits of this present life, do come from 
Thee, they do godly desire the same under the name of 
" Daily bread," being instructed of Thy wisdom, that after 
small benefits to ask corporal is not unseemly to Thy 
children, which know both spiritual and corporal to come 
from Thy mercy. In the other petitions they pray for 
things to be taken from them, beginning with forgiveness of 
sins, which were impudently prayed for, if that their hearts 
were not so broken that they could forgive all things to all 
men for their part : they add their profession, that is, 
charity, whereby they profess that they have forgiven all 
offences done to them. Howbeit, because it is not enough 
to have pardon of that which is past, except they be 
preserved from new offences, they pray Thee not to lead 
them into temptations by permitting them to the perverse 
suggestions of Satan, but rather to deliver them from his 
importunity and power; by "evil" understanding Satan 
the author of all evil. O dear God, that Thou wouldest 
endue me with Thy Spirit of grace and prayer, with Thy 
children accordingly to make this prayer always whensoever 
I do pray ! 



The mind of man hath so large room to receive good 
things, that nothing indeed can fully fill it but only God ; 
whom then thy mind fully possesseth, when it fully knoweth 
Him, it fully loveth Him, and in all things is framed after 
His will. They therefore, dear Lord God, that are Thy 
children, and have tasted somewhat of Thy goodness, do 
perpetually sigh, that is, do pray, until they come thereto ; 
and, in that they love Thee also above all things, it wonder- 
fully woundeth them that other men do not so, that is, love 



4 8 



Prayer. 



Thee, and seek for Thee with them. Whereof it cometh to 
pass, that they are inflamed with continual prayers and 
.desires that Thy kingdom might come everywhere, and Thy 
goodness might be both known, and in life expressed, of 
every man. 

And because there are innumerable many things, which 
as well in themselves as in others be against Thy glory, 
they are kindled with continual prayer and desire, sighing 
unspeakably in Thy sight for the increase of Thy Spirit : 
and sometimes when they see Thy glory more put back than 
it was wont to be, either in themselves or in any other, then 
are they much more disquieted and vexed. But because 
they know that Thou dost rule all things after Thy good 
will, and that none other can help them in their need, they 
oftentimes do go aside, all businesses laid apart, and 
give themselves to godly cogitations and talk with Thee, 
complaining to Thee as to their father of those things that 
grieve them, begging thereto, and that most earnestly, Thy 
help not only for themselves, but also for others, especially 
for those whom singularly they embrace in Thee ; and often 
do repeat and remember Thy gracious benefits both to 
others and to themselves also; wherethrough they are 
provoked to render to Thee hearty thanks ; thereby being 
inflamed, as well assuredly to hope well of Thy goodwill 
towards them, and patiently to bear all evils, as also to 
study and labour to mortify the affections of the flesh, and 
to order all their whole life to the service of their brethren 
and to the setting forth of Thy glory. 

This they know is that prayer Thy Son Jesus Christ our 
Lord commanded to be made to Thee " In the chamber, the 
door being shut." In this kind of prayer He Himself did 
watch, often even " All the whole night" Herein was Paul 
frequent, as all Thy saints be. This kind of prayer is the 
true lifting up of the mind unto Thee : this standeth in the 
affections in the heart, not in words and in the mouth. As 
Thy children be endued with Thy Spirit, so frequent they 
this talk with Thee : the more Thy Spirit is in them, the 
more are they in talk with Thee. 



John B7-adford. 



49 



O give me plentifully Thy Spirit, which Thou hast 
promised to " Pour out upon all flesh," that thus I may with 
Thy saints talk with Thee night and day, for Thy only 
beloved Son's sake, Jesus Christ our Lord ! Amen. 



LEAD US NOT INTO TEMPTATION, 

Because of our continual and great infirmities, because of 
the great diligence and subtleties of our enemies, and 
because Thou art wont to punish sin with sin, which of 
all punishments is the greatest and most to be feared. In 
this petition Thou wouldest have Thy children to have the 
same in remembrance ; and for a remedy hereof Thou hast 
appointed prayer. 

So that the only cause why any are overcome and led 
into temptation is, for that they forget what they desire in 
the petition going before this, which should be never out 
of their memory, to provoke them to be more thankful to 
Thee, and more vigilant and heedy hereafter for falling into 
like perils : for which to be avoided, Thou dost most gra- 
ciously set forth a remedy in commanding us to pray, after 
pardon for our sins past, for Thy grace to guide us, so that 
we be not led into temptation, but might be delivered from 
evil. And because Thou wouldest have all Thy children to 
hang wholly upon Thee, to fear Thee only, and only to love 
Thee, Thou dost not teach them to pray, " Suffer us not to 
be led," but, "Lead us not into temptation;" that, I say, 
they might only fear Thee, and certainly know that Satan 
hath no power over so much as a pig but whatsoever Thou 
givest unto him, and of Thy secret but most just judgment 
dost appoint him to use, not as he will, (for then we were 
all lost,) but as Thou wilt, which- canst will nothing but that 
which is most just; as to give them to the guiding of Satan, 
which will not be guided by Thy grace, as Thou didst Saul. 

Occasions to evil are in two sorts ; one by prosperity and 
success, another by adversity and the cross. The evils 



5° 



Prayer. 



coming of success commonly are unthankfumess, pride, 
security, and forgetting ourselves, forgetting of others, 
forgetfulness of God, and of our mortality. The evils 
coming of adversity commonly are impatience, murmuring, 
grudging, despairing, contemning of God, nattering of men, 
stealing, and lying, with many other evils whereto tempta- 
tions will entice a man that is left to himself : whereas to 
one that is guided with God's Spirit temptations are but 
trials to the glory of God, comfort of the tempted, and 
edifying of Thy Church. But, as I said, if a man be left 
alone, temptations entice even to the devil himself ; and 
therefore Thy children pray to be delivered from evil, 
(understanding thereby Satan himself, the sower and 
supporter of all evil ;) and this Thy children do as well 
for others as for themselves. 

So that I may learn hereout many good things. First, to 
remember often our infirmity and weakness, and the 
dangerous state we stand in, in the respect of our flesh, of 
the world which is full of evil, of Satan which seeketh to 
sift us, and as a roaring lion to destroy us, and of our sins 
which deserve all kinds of punishments and correction • 
that I might with Thy children fear Thee, watch, pray, and 
desire the day of redemption from all evils. 

Again, I may leam here, that to avoid all dangers and 
evils is not in the power of man, but only Thy work : by 
reason whereof I should consider Thy great goodness, which 
hitherto hast kept me from so many evils, both of soul and 
body, yea, of name, and goods, as Thou hast done in my 
infancy, childhood, youth, and middle age. 

Thirdly, I may learn here that I should be careful for 
others, both that they might be delivered from their evils, 
and that they might be preserved from temptation, and 
from being overcome in the same : and therefore Thou 
teachest me to pray, not " Deliver me from evil " simply, 
but " Deliver us from evil." 

Last of all, I am taught hereby to see Thy goodness 



John Bradford. 



towards me, which will deliver me from evil, and from 
being overcome in temptations ; (for Thou wouldest not 
have me to ask for that which I should not look for at Thy 
hands certainly : ) by reason whereof Thou wouldest have 
me to be in a certainty of salvation for ever; for else 
I cannot believe my prayer to be heard, if that finally I 
should not be delivered from evil. And therefore Thou 
joinest hereto a giving of thanks, which with Thy Church 
I should say : " For Thine is the kingdom, Thine is the 
power, Thine is the glory for ever." 

O be merciful unto me, dear Father, and for Christ's 
sake forgive me all my sins. Grant me Thy Holy Spirit to 
reveal to me mine infirmities, weakness, perils, and dangers, 
in such sort that as I may heartily lament my miseries, so I 
may ask and obtain Thy grace to guide me from all evil for 
evennore. Again, grant me the same Thy Holy Spirit to 
reveal to me Thy love and kindness towards me, and that 
in eternity : in such sort that I may be thoroughly persuaded 
of the same ; become thankful unto Thee ; and daily 
expect and look for the revelation of Thy kingdom, power, 
and glory, as one that for ever shall have the fruition of the 
same, through Thine own goodness and mercy in Christ, 
prepared for me before the beginning and foundation of the 
world was laid. 



A GODLY PRAYER TO BE READ AT ALL TIMES. 

Honour and praise be given to Thee, O Lord God 
Almighty, most dear Father of heaven, for all Thy mercies 
and loving-kindness showed unto us, in that it hath pleased 
Thy gracious goodness, freely and of Thine own accord, to 
elect and choose us to salvation before the beginning of the 
world : and even like continual thanks be given to Thee, 
for creating of us after Thine own image ; for redeeming us 
with the precious blood of Thy dear Son, when we were 
utterly lost ; for sanctifying us with Thy Holy Spirit in the - 
revelation and knowledge of Thy Hgly Word ; for helping 
and succouring us in all our needs and necessities ; for saving 



52 



Prayer. 



us from all dangers of body and soul ; for comforting us so 
fatherly in all our tribulations and persecutions ; for sparing 
us so long, and giving us so large a time of repentance. 

These benefits, O most merciful Father, like as we do 
acknowledge that we have received of Thy only goodness, 
even so we beseech Thee, for Thy dear Son Jesus Christ's 
sake, to grant us always Thy Holy Spirit, whereby we may 
continually grow in thankfulness towards Thee, to be " Led 
into all truth," and comforted in all our adversities. O 
Lord, strengthen our faith ; kindle it more in ferventness 
and love towards Thee, and our neighbours, for Thy sake. 

Suffer us not, dearest Father, to receive Thy Word any 
more in vain : but grant us always the assistance of Thy 
grace and Holy Spirit, that in heart, word, and deed, we 
may sanctify and do worship to Thy Holy Name ; help 
to amplify and increase Thy kingdom ; and whatsoever 
Thou sendest, we may be heartily well content with Thy 
good pleasure and will. Let us not lack the thing, O 
Father, without the which we cannot serve Thee ; but bless 
Thou so all the works of our hands, that we may have 
sufficient, and not to be chargeable, but rather helpful 
unto others. Be merciful, O Lord, to our offences ; and, 
seeing our debt is great which Thou hast forgiven us in 
Jesus Christ, make us to love Thee and our neighbours 
so much the more. Be Thou our Father, our Captain, 
and Defender in all temptations ; hold Thou us by Thy 
merciful hand, that we may be delivered from all incon- 
veniences, and end our lives in the sanctifying and honour 
of Thy Holy Name, through Jesus Christ our Lord and 
only Saviour. Amen. 

Let Thy mighty hand and outstretched arm, O Lord, 
be still our defence, Thy mercy and loving-kindness in 
Jesus Christ, Thy dear Son, our salvation, Thy true and 
Holy Word our instruction, Thy grace and Holy Spirit our 
comfort and consolation, unto the end and in the end. Amen. 

O Lord, " Increase* our faith." 



Archbishop Sandys. 



53 



ARCHBISHOP SANDYS. 

Prayer is a lifting up of the mind unto God, or a friendly- 
talking with the Lord, from a high and a kindled affection 
of the heart. In the Word God speaketh unto us; in 
prayer we speak unto Him. Prayer is the pouring out 
of a contrite heart, with a sure persuasion that God will 
grant our requests, and give ear to the suits which we 
make unto Him. This prayer must be only unto God. 
It is prayer unto God that only hath promise, that only 
hath example in the Scriptures. " Call upon Me," saith 
God; "Ask the Father in My name," saith our Saviour, 
"Ask, and ye shall have." "When ye shall pray," saith 
Christ, " Pray thus : Our Father, which art in heaven." 
So, and none otherwise, prayed all the patriarchs, prophets, 
apostles, and Christ Himself, and all true Christians in 
all ages. 

Thanksgivings are when we praise and thank God for 
the great mercies, graces, and gifts which we have received 
at His hands. For we must acknowledge that " Every good 
and perfect gift cometh down from above, from the Father 
of lights," and is by His mercy freely given. Prayer 
generally may be divided into two parts, petition and 
thanksgiving : in the one we ask of God ; in the other we 
offer unto God: both are accepted as sweet-smelling sacrifices; 
pure, and, through the merit of His Son, pleasant in His sight. 

The next thing to be considered in prayer is when, 
where, and how to pray. When ? Always, " Without 
ceasing." Where ? In all places, especially that place 
which, being sanctified to this use, is therefore called the 
house of prayer. How? From the heart, "Lifting up 
pure and clean hands;" that is to say, in faith and in 
love. Our prayer, feathered with these two wings, flieth 
straight into heaven. 

We are by the apostle willed to pray, before all things, 



54 



Prayer. 



according to the commandment of our Saviour, "Seek 
first the kingdom of God." Let us begin all our works, 
our enterprises, our actions, our journeys, our lying down, 
our rising up, our eating, our drinking, and all our studies, 
with prayer. So our bread shall be multiplied, our oil 
increased, our meat sanctified; all our endeavours and 
actions blessed. If the very ethnicks, in the beginning of 
their books, first prayed unto their gods to prosper and give 
success to their labours, it were a shame for us not to pray 
to our God before all things, knowing that the prayer of 
the just is greatly available before Him. Prayer is a 
succour unto us, a sacrifice to God, and a scourge to Satan. 
Examples are infinite. Israel in prayer groaned unto God, 
and was delivered out of Egypt. Moses by prayer so held 
God, that He could not destroy His idolatrous people. 
The blast of prayer overthrew the walls of Jericho. At 
the prayer of Josua the sun stood still. The young men 
prayed in the burning furnace, and their prayer took away 
the force of the fire. The Scriptures are full of examples 
of all sorts: kings, prophets, apostles, faithful Christians, 
have called upon the Lord in the time of their troubles; 
He hath heard them, granted their requests, and delivered 
them from their distresses. 



Our necessities should make us earnest suitors unto God 
that He would be our reliever. Our ship is in peril of 
tempest, the ragings of the sea do threaten it; yet who 
crieth "Help, Lord?" What man is there that weepeth 
bitterly with Peter, or nightly watereth his couch with 
tears, as David? Yet all have sinned, and offended the 
Lord of glory. It is high time, therefore, to call upon 
God, and that earnestly. The superstitious prayed without 
understanding. Wherein are we better, if our prayers be 
without feeling? The fountain of prayer is the feeling 
of the heart. Pour out that before the Lord: call upon 
Him from thence: cry from the depth, and He shall 
answer, " Here I am, thy ready helper in time of need." 



Thomas Beam. 



55 



THOMAS BECON. 

WHAT PRAYER IS. 

Prayer, after the common definition of the doctors, is a 
lifting up of a pure mind to God, wherein we ask somewhat 
of Him. 

This definition of prayer seemeth unto me so godly, and 
in every part agreeable to the Holy Scriptures, that I think 
it my bounden duty to search out every word of it in order, 
and to compare it with the most sacred Scriptures and the 
sayings of the ancient doctors. 

First, it teacheth us that " Prayer is a lifting up of a pure 
mind." Note, first of all, that it saith, "A lifting up." 
What other thing meaneth this word, " Lifting up," than to 
show us that whosoever intendeth to pray must utterly 
seclude and put out of his heart all vain cogitations and 
worldly thoughts, all carnal fantasies, all ungodly imagina- 
tions ; to conclude, all such things as might make the heart 
of him that prayeth to creep upon the ground, to alienate 
and estrange his mind from the meditation of celestial and 
divine matters % And this is the very same thing that 
Christ teacheth in the Gospel of Matthew, where He saith : 
" When thou prayest, thou shalt not be like the hypocrites : 
For their manner is to stand praying in the synagogues, and 
in the corners of the streets, that men may see them. 
Certes, I say unto you, they have their reward. But when 
thou prayest, enter into thy closet, and when thou hast 
sparred thy door, pray to thy Father which is in secret, and 
thy Father which seeth in secret shall reward thee openly." 
In these words Christ doth not only rebuke the false and 
feigned manner of praying which the hypocrites use, 
hunting only after vainglory, and seeking the praise of men 
more than the glory of God and the health of their own 
souls ; but He also declareth how we shall prepare ourselves 
for to pray, that we may be heard. He commandeth us to 



Prayer. 



enter into our closet, and to spear our door. What other 
thing meaneth Christ by this, but that, as I have said 
before, we should expulse all temporal things out of our 
hearts, whensoever we intend to pray, and have our minds 
altogether set upon celestial and heavenly things 1 There- 
fore ought so many as intend to pray with fruit, to seek an 
occasion to be sequestered from all temporal affairs, and 
from the troubles of worldly things, which might be an 
impediment to them in their holy meditations, and so to be 
free from all external and worldly things, that their prayer 
indeed may be "A very lifting up," according to the 
beginning of our definition. 



THE VIRTUE OF PRAYER. 

Prayer is a precious treasure in the sight of God, and 
easily obtaineth whatsoever it asketh, so that it be made 
according to the will of God. But if it be framed contrary 
to the good pleasure of God, it bringeth not salvation but 
destruction, not pleasure but displeasure, not commodity 
but incommodity, not favour but wrath, not life but death, 
yea, and finally everlasting damnation. If God could not 
abide that the Jews should presume to receive the law, 
which notwithstanding is "The ministration of death," which 
also accuseth, judge th, condemneth, woundeth, killeth, yea, 
and casteth down headlong into the dungeon of hell-fire 
all men without exception for their imperfection and 
wickedness, if they were not delivered from that damnation 
by faith in the blood of Christ, before they were sanctified 
and cleansed, is it to be thought that God will hear our 
prayer, although proceeding from a corrupt, filthy, and 
unpure heart 1 Can that prayer be accepted of God, and 
obtain good things at the hand of God, which cometh from 
an heart void of faith, charity, and mercy, and overwhelmed 
with all beastly and carnal effects? The Psalmograph 
saith : " If I incline unto wickedness with my heart, the 
Lord will not hear me." "We be sure," saith the blind 
man, "That God heareth not sinners : (he speaketh of the 



Thomas Becon. 



57 



unpenitent sinners, and of such as glory in their sin, and 
delight when they have done evil.) But if any man be a 
worshipper of God, and obedient to His will, him heareth 
He." St. Paul also straitly chargeth us, that we " Lift up 
pure hands" unto God. And our Saviour Christ saith, 
that " They which will worship God the Father must 
worship Him in spirit and truth." Hereunto appertaineth 
the saying of the Psalmograph : " The Lord is nigh unto 
all that call on Him, yea, unto all that call on Him in 
truth." 



If we will pray with fruit, we must diligently and 
earnestly consider, weigh, and ponder the cause which 
moveth us to pray. For whosoever addresseth himself unto 
prayer, not having an urgent, grave, weighty, and necessary- 
cause to pray, doth none other thing than, after the manner 
of the popinjay, recite a multitude of words without the 
affection of the mind and the desire of the heart ; and so 
is his prayer a very derision and mocking of God : yea, it 
is nothing else than hypocrisy and feigned holiness, and 
therefore also double wickedness. 

Therefore before we pray, let us consider wherefore we 
will pray, and what moveth us to offer up our prayers 
unto God, lest that we become like unto those hypocrites 
which think that they shall be heard for their much babbling 
sake, howsoever they pray, although they neither know 
what or wherefore they pray. Let us diligently ponder 
our necessity, and weigh our cause, and warely aforesee 
that our cause which moveth us to pray be godly, righteous, 
and honest, yea, and in all points such as shall not be 
thought unworthy the ears of God's Majesty; I mean, made 
unto this end, that God thereby may be glorified, we 
ourselves comforted, and our neighbour not endamaged. 

After that we have diligently considered our necessity, 
and pondered the cause that moveth us to pray, and have 
found it good, godly, just, honest, necessary, and not 
unworthy the hearing of God, so that we find in ourselves, 

D 2 



58 



Prayer. 



whether we respect the body or the mind, plenty of causes, 
which justly ought to provoke us to fly unto God, and 
by faithful and earnest prayer to crave help and succour 
at His hand, that we may either be delivered from so great 
evils, or else endued with such benefits from God, as we 
greatly desire, hunger, and thirst after; it shall be expedient 
that we straightway set before the eyes of our mind the 
commandment of God, which willeth and commandeth 
us to pray, to call upon His Glorious Majesty, and to fly 
unto His Holy Name, as unto a strong tower and mighty 
fortress, in all our necessities, troubles, adversities, and 
miseries. 



All the commandments of God, wherewith we are 
provoked unto prayer, are to be embraced as most precious 
jewels, and to be reposed in the lowest part of our memory 
as incomparable treasures, that we never forget them; of 
the which sort these are that follow : " Call upon Me," 
saith God, " In the time of thy trouble." Here have we 
a commandment of God to fly unto Him with our prayers 
in all our troubles, necessities, and miseries. Christ our 
Saviour saith also : " Ask : " " Seek : " " Knock." Again : 
"Watch and pray, that ye fall not into temptation." St. 
Paul also saith: "Continue in prayer, and watch in the 
same with thanksgiving." Again: "Pray continually: in 
all things give thanks ; for this is the will of God." 

For no man is able to express what great consolation 
and comfort, what joy and gladness these commandments 
to pray bring to troubled and weak consciences. For who 
now will be afraid even with a good courage to go unto 
the throne of God's Majesty with his prayers, seeing he 
hath so many commandments to stir him up and to prick 
him forward to pray; yea, and that out of the mouth of 
God, which is " Faithful in all His words, and holy in all 
His works ; " which is not only true, but also the self truth % 

Let no man object his indignity or un worthiness to pray. 



Thomas Becon. 



59 



Our im worthiness ought to be no let unto us, that we should 
not be bold to call upon God, so that we repent and turn 
unto God with full purpose from henceforth to train our 
life according to the rule of God's Word. For God neither 
for our worthiness nor for our unworthiness heareth us; 
but for His commandment and promise sake. He hath 
commanded us to pray; therefore ought we to pray. For 
if we should never pray till we were worthy of ourselves 
before God to pray, so should we never pray: but we 
therefore pray, because God hath commanded us so to do. 
Our worthiness is the humble confession of our unworthiness; 
and our obedience unto the commandment of God to pray 
maketh us most worthy. 



Let us therefore, whensoever we intend to pray, diligently 
consider the promises of God and embrace them as most 
precious treasures and heavenly jewels, and depend wholly 
upon them, and not upon our worthiness and innocency, not 
upon our merits and good works, not upon our satisfactions 
and works of supererogation, nor upon the mediations and 
intercessions of saints in heaven. For whosoever in asking 
anything of God dependeth upon any creature, either in 
heaven or in earth, but upon the merciful promise of God 
alone, he shall obtain nothing of God, although he prayeth 
so earnestly that he sweateth drops of blood. 



FAITH IN PRAYER. 

It is required of us, if we will pray with fruit, that we 
give an earnest and undoubted faith to the promise of God, 
believing steadfastly that we shall abundantly receive of God 
whatsoever He hath mercifully promised. For without this 
faith nothing is obtained of God. The commandment of 
the Lord to pray, and the promise of God to hear and 
to grant those things for the which we pray, profit nothing 



6o 



Prayer. 



at all, if faith be absent ; yea, whatsoever good thing God 
promiseth, He promiseth it only to the faithful ; so that 
whosoever presumeth to pray without faith, that is to say, 
without a full and certain persuasion of the mind to obtain 
the thing which he asketh, he doth none other thing than 
deride and mock God, yea, and recounteth God a liar, 
forasmuch as he doubteth of the truth, faith, constancy, and 
power of God ; and by this means is his prayer become sin 
and abomination to the Lord, and to himself sin and 
damnation. "For whatsoever is not of faith is sin," saith 
St. Paul. Again : " Without faith it is impossible to please 
God : for he that cometh unto God must believe that God 
is, and that He is a rewarder of such as seek Him." Now 
he that doubteth whether God be a rewarder to them that 
seek Him, cometh not to God aright; but this do they 
which do not believe that they shall obtain the thing which 
they ask of God : therefore come they not rightly unto 
God, and so consequently they obtain nothing of God. 
No, verily ; for where faith wanteth in prayer, no good 
thing is obtained, although they pray so fervently that they 
sweat both water and blood. 

Faith is so mighty a thing before God, that it many times 
obtaineth a benefit of God before it be asked. Read we 
not, that certain men brought a man diseased of the palsy 
unto Christ'? We read not that they made any petition 
unto Christ for his health : notwithstanding Christ healed 
him, and said unto him, "Son, be on a good comfort : 
thy sins are forgiven thee. Rise, take up thy bed, and go 
thy way into thy house." How came this to pass % Verily, 
through the faith both of the man diseased of the palsy, 
and of them also which brought the man. For thus writeth 
St. Matthew : " When Jesus saw their faith, He said to the 
man diseased of the palsy, Be on a good comfort, son : 
thy sins are forgiven thee." They believed in their hearts 
that Christ both was able and also would heal the sick man, 
of the which thing the sick man himself was also fully 
persuaded ; and this their faith was so acceptable unto 
Christ, that without any asking, yea, before they opened 
their mouth to speak, He granted them their desire. And 



Thomas Becon. 



61 



here see we that true which God speaketh by the prophet : 
" It shall be that, or ever they call, I shall answer them : 
while they are yet but thinking how to speak, I shall hear 
them." This we see also proved true in David, which 
writeth on this manner : " I said, I will confess my sins unto 
the Lord; and so Thou forgavest the wickedness of my 
sin. For this shall every one that is godly make his prayer 
unto Thee, in a time when Thou mayest be found." It 
is truly also said of Moses : " What other nation is so great, 
that God comes so nigh unto, as the Lord our God is nigh 
unto us in all things, as oft as we call unto Him ] " 

Forasmuch therefore as we have so gentle, so loving, and 
so liberal a Father, which hath not only commanded us that 
we should pray unto Him, but also hath promised that He 
will hear us, and grant us our petitions ; let us bring with 
us, whensoever we intend to pray, a sure, constant, and 
unshaken faith, nothing doubting of the promises of God ; 
but being surely persuaded that, whatsoever He most 
graciously hath promised us, the same will He also most 
bounteously perform and give unto us. 



Now it remaineth to declare after what manner a 
Christian man ought to pray. In the declaration hereof it 
shall be necessary that he which will pray aright doth first 
consider what He is to whom he must pray : again ; what 
he himself is that prayeth. It is no man nor angel, but 
God which is prayed unto, whom the angelic potestates 
do reverently fear ; whom all the whole company of heaven 
do magnify, commend, praise, worship, and honour ; whom 
the devils do fear, tremble, and shake for dread ; at whose 
Name " Every knee, both of things in heaven, of things in 
earth, and of things under the earth," do bow; which is of 
puissant power in holiness, terrible, all praiseworthy, and 
doing marvellous things ; which is a consuming fire, which 
is a great Lord above all the gods, which is the Lord of all 
things, and no man can resist His majesty ; which is great 
in strength, judgment, and righteousness ; whose eyes are 



62 



Prayer. 



open upon all the ways of the sons of Adam ; and in whose 
sight no creature is innocent. 

When he hath on this manner considered of God, then 
must he ponder what himself is, even a very miserable 
sinner, destitute of all goodness, void of all godliness, and 
unworthy to approach unto the throne of the Divine 
Majesty. For this humiliation of ourselves helpeth greatly 
to the advancement of our prayer. For the more that 
any man dejecteth and throweth down himself, the nearer 
is he made unto God. The Pharisee was far off from God, 
although he stood next unto the propitiatory, remembering 
his good deeds. 



A PRAYER FOR THE MORNING. 

O Heavenly Father, which like a diligent watchman 
attendest always upon Thy faithful people, whether they 
wake or sleep, and mightily defendest them, not only from 
Satan, that old enemy of mankind, but also from all other 
their adversaries, so that through Thy godly power they 
be harmless preserved; I most heartily thank Thee, that 
it hath pleased Thy Fatherly goodness so to take care 
of me Thine unprofitable servant this night past, that Thou 
hast both safely kept me from all mine enemies, and also 
given me sweet sleep, unto the great comfort of my body. 
I most entirely beseech Thee, O most merciful Father, 
to show the like kindness toward me this day, in preserving 
my body and soul; that, as my enemies may have no 
power over me, so I likewise may neither think, breathe, 
speak, or do any thing that may be displeasant to Thy 
Fatherly goodness, dangerous to myself, or hurtful to my 
neighbour; but that all my enterprises may be agreeable 
to Thy most blessed will, which is always good and godly ; 
doing that that may avance Thy glory, answer to my 
vocation, and profit my neighbour, whom I ought to love 
as myself; that, whensoever Thou callest me from this 
vale of misery, I may be found the child not of darkness 
but of light, and so for ever reign with Thee in glory, 



Thomas Becon. 



6 3 



which art the true and everlasting light; to whom, with 
Thy dearly beloved Son Jesus Christ, our alone Saviour, 
and the Holy Ghost, that most sweet Comforter, be all 
honour and glory. Amen. 



RICHARD HOOKER. 

"Ask, and it shall be given unto you; seek, and you 
shall find; knock, and it shall be opened unto you. For 
whosoever doth ask, shall receive; whosoever doth seek, 
shall find; the door, unto every one which knocks, shall 
be opened." 

In which words we are first commanded to ask, seek, 
and knock: secondly, promised grace answerable unto 
every of these endeavours ; asking, we shall have ; seeking, 
we shall find; knocking, it shall be opened unto us: 
thirdly, this grace is particularly warranted, because it is 
generally here averred, that no man asking, seeking, and 
knocking, shall fail of that whereunto his serious desire 
tendeth. 

Of asking or praying I shall not need to tell you, either 
at whose hands we must seek our aid, or to put you in 
mind that our hearts are those golden censers from which 
the fume of this sacred incense must ascend. For 
concerning the one, you know who it is which hath said, 
" Call upon Me ; " and of the other, we may very well 
think, that if any where, surely first and most of all in our 
prayers, God doth make His continual claim, " Fili, da 
Mihi cor tuutn" Son, let Me never fail in this duty to 
have thy heart. 

Against invocation ot any other than God alone, if all 
arguments else should fail, the number whereof is both 
great and forcible, yet this very bar and single challenge 
might suffice ; that whereas God hath in Scripture delivered 
us so many patterns for imitation when we pray, yea, 



6 4 



Prayer. 



framed ready to our hands in a manner all, for suits and 
supplications, which our condition of life on earth may 
at any time need, there is not one, no not one to be found, 
directed unto angels, saints, or any, saving God alone. 
So that, if in such cases as this we hold it safest to be 
led by the best examples that have gone before, when 
we see what Noah, what Abraham, what Moses, what 
David, what Daniel, and the rest did ; what form of prayer 
Christ Himself likewise taught His Church, and what His 
blessed apostles did practise; who can doubt but the 
way for us to pray so as we may undoubtedly be accepted, 
is by conforming our prayers to theirs, whose supplications 
we know were acceptable % 

Whoso cometh unto God with a gift, must bring with 
him a cheerful heart, because He loveth hilarem datorem, a 
liberal and frank affection in giving. Devotion and 
fervency addeth unto prayers the same that alacrity doth 
unto gifts; it putteth vigour and life in them. Prayer 
proceedeth from want, which, being seriously laid to heart, 
maketh suppliants always importunate, which importunity 
our Saviour Christ did not only tolerate in the woman of 
Canaan, but also invite and exhort thereunto, as the parable 
of the wicked judge showeth. 

Our fervency showeth us sincerely affected towards that 
we crave ; but that which must make us capable thereof is 
an humble spirit ; for God doth load with His grace the 
lowly, when the proud He sendeth empty away : and 
therefore, to the end that all generations of the world might 
know how much it standeth them upon to beware of all 
lofty and vain conceits when we offer up our supplications 
before Him, He hath in the Gospel both delivered this 
caveat, and left it by a special chosen parable exemplified. 
The Pharisee and Publican having presented themselves in 
one and the same place, the temple of God, for performance 
of one and the same duty, the duty of prayer, did, notwith- 
standing, in that respect only, so far differ the one from the 
other, that our Lord's own verdict of them remaineth (as 
you know) on record : they departed home, the sinful 



Richard Hooker. 



6 5 



Publican, through humility of prayer, just; the just Pharisee, 
through pride, sinful. So much better doth He accept of a 
contrite peccavi, than of an arrogant Deo gratias. 

Asking is very easy, if that were all God did require : 
but because there were means which His providence hath 
appointed for our attainment unto that which we have from 
Him, and those means now and then intricated, such as 
require deliberation, study, and intention of wit; therefore 
he which emboldeneth to ask, doth after invocation exact 
inquisition; a work of difficulty. The baits of sin every 
where open, ready always to offer themselves ; whereas that 
which is precious, being hid, is not had but by being sought. 
" Prcemia 11011 ad magna pervenitur nisi per magnos labores : " 
straitness and roughness are qualities incident unto every 
good and perfect way. What booteth it to others that 
we wish them well, and do nothing for them % 

As little ourselves it must needs avail, if we pray and 
seek not. To trust to labour without prayer, it argueth 
impiety and profaneness ; it maketh light of the providence 
of God : and although it be not the intent of a religious 
mind, yet it is the fault of those men whose religion wanteth 
light of mature judgment to direct it, when we join with 
our prayer slothfulness and neglect of convenient labour. 
He which hath said, " If any man lack wisdom, let him 
ask," hath in like sort commanded also to seek wisdom, 
to search for understanding as for treasure. To them 
which did only crave a seat in the kingdom of Christ, His 
answer, as you know, in the Gospel, was this : To sit at 
My right hand and left hand in the seat of glory is not a 
matter of common gratuity, but of divine assignment from 
God. He liked better of him which inquired, "Lord, 
what shall I do that I may be saved 1 " and therefore him 
He directed the right and ready way, "Keep the com- 
mandments." 



Between the throne of God in heaven and His church 
upon earth here militant, if it be so that angels have their 



66 



Prayer. 



continual intercourse, where should we find the same more 
verified than in those two ghostly exercises, the one doctrine 
and the other prayer % For what is the assembling of the 
church to learn, but the receiving of angels descended from 
above % What to pray but the sending of angels upwards % 
His heavenly inspirations and our holy desires are as so 
many angels of intercourse and commerce between God 
and us. As teaching bringeth us to know that God is our 
supreme Truth, so prayer testifieth that we acknowledge 
Him our sovereign Good. Besides, sith on God, as the 
Most High, all inferior causes in the world are dependent, 
and the higher any cause is, the more it coveteth to impart 
virtue unto things beneath it, how should any kind of 
service we do or can do, find greater acceptance than 
prayer, which showeth our concurrence with Him in desiring 
that wherewith His very nature doth most delight % Is not 
the name of prayer usual to signify even all the service that 
ever we do unto God % And that for no other cause, as 
I suppose, but to show that there is in religion no accep- 
table duty which devout invocation of the name of God 
doth not either presuppose or infer. Prayers are those 
"Calves of men's lips," those most gracious and sweet 
odours, those rich presents and gifts, which, being carried 
up into heaven, do best testify our dutiful affection, and 
are, for the purchasing of all favour at the hands of God, 
the most undoubted means we can use. On others what 
more easily, and yet what more fruitfully, bestowed than our 
prayers? If we give counsel, they are the simpler only that 
need it; if alms, the poorer only are relieved; but by prayer 
we do good to all. And whereas every other duty besides is 
but to show itself as time and opportunity require, for this 
all times are convenient : when we are not able to do any 
other things for men's behoof, when through maliciousness 
or unkindness they vouchsafe not to accept any other good 
at our hands, prayer is that which we always have in our 
power to bestow, and they never in theirs to refuse. Where- 
fore, God forbid, saith Samuel, speaking unto a most 
unthankful people, a people weary of the benefit of His 
most virtuous government over them : " God forbid that 
I should sin against the Lord, and cease to pray for you." 



Richard Hooker. 



67 



It is the first thing wherewith a righteous life beginneth, 
and the last wherewith it doth end. The knowledge is 
small which we have on earth concerning things that are 
done in heaven. Notwithstanding, thus much we know 
even of saints in heaven, that they pray. And therefore 
prayer being a work common to the church as well tri- 
umphant as militant, a work common unto men with angels, 
what should we think but that so much of our lives is 
celestial and divine as we spend in the exercise of prayer? 
For which cause we see that the most comfortable visitations 
which God hath sent men from above, have taken especially 
the times of prayer as their most natural opportunities. 



BISHOP HALL. 

Prayer is as an arrow; if it be drawn up but a little, it 
goes not far ; but if it be pulled up to the head, flies strongly, 
and pierces deep : if it be but dribbled forth of careless lips, 
it falls down at our foot ; the strength of our ejaculation 
sends it up into heaven, and fetches down a blessing. The 
child hath escaped many a stripe by his loud crying; and 
the very unjust judge cannot endure the widow's clamour. 
Heartless motions do but teach us to deny; fervent suits 
offer violence both to earth and heaven. 

What should we men dare to do without prayers, when 
He that was God would do nothing without them? The 
very heathen poet could say, A Jove principium : and 
which of those verse-mongers ever durst write a ballad 
without imploring of some deity? Which of the heathens 
durst attempt any great enterprise, insalutato numine, 
"Without invocation and sacrifice?" Saul himself would 
play the priest, and offer a burnt offering to the Lord, rather 
than the Philistine should fight with him unsupplicated ; 
as thinking any devotion better than none; and thinking- 
it more safe to sacrifice without a priest, than to fight 
without prayers. " Ungirt, unblest," was the old word ; as 
not ready till they were girded, so not till they have prayed. 



68 



Prayer. 



And how dare we rush into the affairs of God or the state ? 
how dare we thrust ourselves into actions, either perilous 
or important, without ever lifting up our eyes and hearts 
unto the God of heaven? except we would say, as the 
devilish malice of Surius slanders that zealous Luther, " This 
business was neither begun for God, nor shall be ended 
for Him." How can God bless us, if we implore Him 
not ? How can we prosper, if He bless us not? How can 
we hope ever to be transfigured from a lump of corrupt 
flesh, if we do not ascend and pray? As the Samaritan 
woman said weakly, we may seriously ; the well of mercies 
is deep : if thou hast nothing to draw with, never look to 
taste of the waters of life. I fear the worst of men, Turks, 
and the worst Turks, the Moors, shall rise up in judgment 
against many Christians, with whom it is a just exception 
against any witness by their law, that he hath not prayed 
six times in each natural day. Before the day break they 
pray for day ; when it is day they give God thanks for day ; 
at noon they thank God for half the day past ; after that 
they pray for a good sun-set ; after that they thank God for 
the day past ; and lastly, pray for a good night after their 
day. And we Christians suffer so many suns and moons 
to rise and set upon our heads, and never lift up our hearts 
to their Creator and ours, either to ask His blessing or to 
acknowledge it. 

It is the privilege and happiness of the pure in heart, 
that they shall see God: see Him both in the end and 
in the way, enjoying the vision of Him both in grace and 
in glory. This is no object for impure eyes. 

Descend into thyself, therefore, and ransack thy heart, 
whoever wouldst be a true client of devotion: search all 
the close windings of it with the torches of the law of 
God; and, if there be any iniquity found lurking in the 
secret corners thereof, drag it out and abandon it: and 
when thou hast done, that thy fingers may retain no 
pollution, say, with the holy Psalmist, " I will wash my 
hands in innocence : so will I go to Thine altar." Presume 
not to approach the altar of God, there to offer the 



Bishop Hall. 



69 



sacrifice of thy devotion, with unclean hands; else thine 
offering shall be so far from winning an acceptance for 
thee from the hands of God, as that thou shalt make 
thine offering abominable. And if a beast touch the 
mount it shall die. 

As the soul must be clean from sin, so it must be clear 
and free from distractions. The intent of our devotion 
is to welcome God to our hearts: now, where shall we 
entertain Him, if the rooms be full, thronged with cares 
and turbulent passions % The Spirit of God will not endure 
to be crowded up together with the world in our strait 
lodgings; a holy vacuity must make way for Him in our 
bosoms. The Divine pattern of devotion, in whom the 
Godhead dwelt bodily, retires into the mount to pray; 
He that carried heaven with Him, would even thus leave 
the world below Him. Alas ! how can we hope to mount 
up to heaven in our thoughts, if we have the clogs of 
earthly cares hanging at our heels % 

Yea, not only must there be shutting out of all distractive 
cares and passions, which are professed enemies to our 
quiet conversing with God in our devotion, but there must 
be also a denudation of the mind from all those images 
of our phantasy, how pleasing soever, that may carry our 
thoughts aside from those better objects. We are like 
to foolish children, who, when they should be steadfastly 
looking on their books, are apt to gaze after every butterfly 
that passeth by them. Here must be, therefore, a careful 
intention of our thoughts; a restraint from all vain and 
idle rovings; and a holding ourselves close to our divine 
task. While Martha is troubled about many things, her 
devouter sister, having chosen the better part, plies the one 
thing necessary, which shall never be taken from her ; and, 
while Martha would feast Christ with bodily fare, she is 
feasted of Christ with heavenly delicacies. 

After the heart is thus cleansed and thus cleared, it must 
be in the next place decked with true humility, the cheapest 
yet best ornament of the soul. 



70 



Prayer. 



If the wise man tells us that " Pride is the beginning of 
sin/' surely all gracious dispositions must begin in humility. 
The foundation of all high and stately building must be laid 
low. They are the lowly vallies that soak in the showers of 
heaven, which the steep hills shelve off, and prove dry and 
fruitless. " To that man will I look," saith God, " That is 
poor, and of a contrite spirit, and trembleth at My Word." 
Hence it is that the more eminent any man is in grace, the 
more he is dejected in the sight of God. The father of 
the faithful comes to God under the style of " Dust and 
ashes;" David, under the style of "A worm, and no man ;" 
Agur, the son of Jakeh, under the title of "More brutish 
than any man, and one that hath not the understanding 
of a man ; " John Baptist, " As not worthy to carry the 
shoes of Christ after Him;" Paul, as "The least of saints 
and chief of sinners." On the contrary, the more vile any 
man is in his own eyes, and the more dejected in the sight 
of God, the higher he is exalted in God's favour; like as the 
conduit-water, by how much lower it falls, the higher it 
riseth. 

When, therefore, we would appear before God in our 
solemn devotions, we must see that we empty ourselves of 
all proud conceits, and find our hearts fully convinced 
of our own vileness, yea, nothingness in His sight. Down, 
down with all our high thoughts ; fall we low before our 
great and holy God, not to the earth only, but to the very 
brim of hell, in the conscience of our own guiltiness ; for, 
though the miserable wretchedness of our nature may be a 
sufficient cause of our humiliation, yet the consideration of 
our detestable sinfulness is that which will depress us lowest 
in the sight of God. 



BISHOP JEREMY TAYLOR. 

The soul of a Christian is the house of God; "Ye are 
God's building," saith St. Paul: but the house of God is 
the house of prayer, and, therefore, prayer is the work of 



Bishop Jeremy Taylor. .. 71 



the soul, whose organs are intended for instruments of the 
Divine praises ; and when every stop and pause of those 
instruments is but the conclusion of a collect, and every 
breathing is a prayer, then the body becomes a temple, 
and the soul is the sanctuary, and more private recess, 
and place of intercourse. 

Prayer is the great duty and the greatest privilege of a 
Christian; it is his intercourse with God, his sanctuary in 
troubles, his remedy for sins, his cure of griefs, and, as 
St. Gregory calls it, " It is the principal instrument whereby 
we minister to God in execution of the decrees of eternal 
predestination;" and those things which God intends for 
us we bring to ourselves by the mediation of holy prayers. 
" Prayer is the ascent of the mind to God, and a petitioning 
for such things as we need for our support and duty." It 
is an abstract and summary of Christian religion: prayer 
is an act of religion and divine worship, confessing His 
power and His mercy ; it celebrates His attributes and 
confesses His glories, and reveres His person, and implores 
His aid, and gives thanks for His blessings; it is an act 
of humility, condescension, and dependence expressed in 
the prostration of our bodies and humiliation of our spirits ; 
it is an act of charity, for it prays for others ; it is an act of 
repentance, when it confesses and begs pardon for our sins, 
and exercises every grace according to the design of the 
man and the matter of the prayer. 

So that there will be less need to amass arguments to 
invite us to this duty ; every part is an excellence, and 
every end of it is a blessing, and every design is a motive, 
and every need is an impulsive to this holy office. Let us 
but remember how many needs we have, at how cheap a 
rate we may obtain their remedies, and yet how honourable 
the employment is to go to God with confidence, and 
to fetch our supplies with easiness and joy ; and then 
without further preface we may address ourselves to the 
understanding of that duty, by which we imitate the 
employment of angels and beatified spirits, by which we 
ascend to God in spirit while we remain on earth, and 



7 2 Prayer. 



God descends on earth while He yet resides in heaven, 
sitting there in the throne of His kingdom. 

When our persons are disposed by sanctity, and the 
matter of our prayers is hallowed by prudence and religious 
intentments, then we are bound to entertain a full persuasion 
and confident hope that God will hear us. "What things 
soever ye desire when ye pray, believe that ye receive them 
and ye shall obtain them," said our blessed Saviour; and 
St. James taught from that oracle, "If any of you lack 
wisdom let him ask it of God, but let him ask in faith 
nothing wavering; for he that wavereth is like a wave of 
the sea, driven with the wind and tossed to and fro:" 
meaning that when there is no fault in the matter of our 
prayers, but that we ask things pleasing to God, and there 
is no indisposition and hostility in our persons and manners 
between God and us, then to doubt were to distrust God ; 
for, all being right on our parts, if we doubt the issue, the 
defailance must be on that part which to suspect were 
infinite impiety. 

But after we have done all we can, if out of humility and 
fear we are not truly disposed, we doubt of the issue, it is a 
modesty which will not at all discommend our persons nor 
impede the event, provided we at no hand suspect either 
God's power or veracity. Putting trust in God is an excel- 
lent advantage to our prayers. " I will deliver him (saith 
God) because he hath put his trust in Me." And yet dis- 
trusting ourselves and suspecting our own dispositions, as 
it pulls us back in our actual confidence of the event, so, 
because it abates nothing of our confidence in God, it pre- 
pares us to receive the reward of humility, and not to lose 
the praise of a holy trusting in the Almighty. 



The greater zeal and fervour of desire we have in our 
prayers, the sooner and the greater will the return of the 
prayer be, if the prayer be for spiritual objects. For other 
things our desires must be according to our needs, not by a 



Bishop Jeremy Taylor. 



73 



value derived from the nature of the thing, but the usefulness 
it is to us, in order to our greater and better purposes. 

Of the same consideration it is, that we " Persevere and 
be importunate " in our prayers by repetition of our desires, 
and not remitting either our affections or our offices till 
God, overcome by our importunity, give a gracious answer. 
Jacob wrestled with the angel all night, and would not 
dismiss him till he had given him a blessing. " Let me 
alone," saith God, as if He felt a pressure and burden lying 
upon Him by our prayers, or would not quit Himself nor 
depart unless we gave Him leave ; and since God is detained 
by our prayers, and we may keep Him as long as we please, 
and that He will not go away till we leave speaking to Him, 
he that will dismiss Him till he hath His blessing knows 
not the value of His benediction, or understands not the 
energy and power of a persevering prayer. And to this 
purpose Christ speaks a parable, " That men ought always 
to pray and not to faint." " Praying without ceasing," 
St. Paul calls it, that is, with continual addresses, frequent 
interpellations, never ceasing renewing the request till I 
obtain my desire. For it is not enough to recommend our 
desires to God with one hearty prayer and then forget to 
ask Him any more ; but so long as our needs continue, so 
long in all times and upon all occasions to renew and repeat 
our desires; and this is "Praying continually;" just as the 
widow did to the unjust judge : she never left going to him, 
she troubled him every day with her clamorous suit; so 
must we " Pray always," that is, every day, and many times 
every day, according to our occasions and necessities, or 
our devotion and zeal, or as we are determined by the 
customs and laws of a church; never giving over through 
weariness or distrust; often renewing our desires by a con- 
tinual succession of devotions, returning at certain and 
determinate periods. For God's blessings, though they 
come infallibly, yet not always speedily, saving only that 
it is a blessing to be delayed that we may increase our 
desire, and renew our prayers, and do acts of confidence 
and patience, and ascertain and increase the blessing when 
it comes. For we do not more desire to be blessed than 



74 



Prayer. 



God does to hear us importunate for blessing, and He 
weighs every sigh, and bottles up every tear, and records 
every prayer, and looks through the cloud with delight to 
see us upon our knees; and when He sees His time, His 
light breaks through it and shines upon us. 

Only we must not make our accounts for God according 
to the course of the sun, but the measures of eternity. 
He measures us by our needs, and we must not measure 
Him by our impatience. " God is not slack, as some men 
count slackness," saith the apostle, and we find it so when 
we have waited long. All the elapsed time is no part of 
the tediousness; the trouble of it is past with itself, and 
for the future we know not how little it may be ; for ought 
we know we are already entered into the cloud that brings 
the blessing. However, pray till it comes; for we shall 
never miss to receive our desires, if it be holy or innocent, 
and safe ; or else we are sure of a great reward of our 
prayers. 

And in this so determined there is no danger of 
blasphemy or vain repetitions: for those repetitions are 
vain which repeat the words, not the devotion, which renew 
the expression and not the desire; and he that may pray 
the same prayer to-morrow which he said to-day, may pray 
the same at night which he said in the morning, and the 
same at noon which he said at night, and so in all the 
hours of prayer and in all the opportunities of devotion. 
Christ in His agony went thrice and said the same words, 
but He had intervals for repetition; and His need and 
His devotion pressed Him forward ; and whenever our 
needs do so, it is all one if we say the same words or 
others, so we express our desire, and tell our needs, and 
beg the remedy. 

He that speaks his needs and expresses nothing but 
his fervour and greatness of desire, cannot be vain or 
long in his prayers ; he that speaks impertinently, that is 
unreasonably and without desires, is long though he speak 
but two syllables ; he that thinks for speaking much to be 



Bishop Jeremy Taylor, 



75 



heard the sooner, thinks God is delighted in the labour 
of the lips : but when reason is the guide, and piety is the 
rule, and necessity is the measure, and desire gives the 
proportion, let the prayer be very long ; he that shall blame 
it for its length must proclaim his disrelish both of reason 
and religion, his despite of necessity and contempt of zeal. 

In private prayers it is permitted to every man to speak 
his prayers, or only to think them, which is a speaking to 
God: vocal or mental praying is all one to God, but in 
order to us they have their several advantages ; the sacrifice 
of the heart and the calves of the lips make up a holocaust 
to God ; but words are the arrest of the desires, and keep 
the spirit fixed and in less permissions to wander from fancy 
to fancy; and mental prayer is apt to make the greater 
fervour, if it wander not : our office is more determined by 
words, but we then actually think of God, when our spirits 
only speak. Mental prayer, when our spirits wander, is like 
a watch standing still because the spring is down ; wind it 
up again, and it goes on regularly: but in vocal prayer, 
if the words run on and the spirit wanders, the clock strikes 
false, the hand points not to the right hour, because 
something is in disorder, and the striking is nothing but 
noise. In mental prayer we confess God's omniscience ; in 
vocal prayer we call the angels to witness. In the first our 
spirits rejoice in God; in the second the angels rejoice 
in us. Mental prayer is the best remedy against lightness 
and indifferency of affections, but vocal prayer is the aptest 
instrument of communion. That is more angelical, but yet 
fittest for the state of separation and glory; this is but 
humane, but it is apter for our present constitution. They 
have their distinct proprieties, and may be used according 
to several accidents,, occasions, or dispositions. 



Pray often, and you shall pray oftener ; and when you are 
accustomed to a frequent devotion, it will so insensibly unite 
to your nature and affections that it will become trouble to 
omit your usual or appointed prayers : and what you obtain 



7 6 



Prayer, 



at first by doing violence to your inclinations, at last will not 
be left without as great unwillingness as that by which at 
first it entered. 

This rule relies not only upon reason derived from the 
nature of habits, which turn into a second nature, and 
make their actions easy, frequent, and delightful; but it 
relies upon a reason depending upon the nature and consti- 
tution of grace, whose productions are of the same nature 
with the parent, and increases itself, naturally growing from 
grains to huge trees, from minutes to vast proportions, and 
from moments to eternity. 

But be sure not to omit your usual prayers without great 
reason, though without sin it may be done ; because after 
you have omitted something, in a little while you will be 
past the scruple of that, and begin to be tempted to leave 
out more. Keep yourself up to your usual forms; you may 
enlarge when you will ; but do not contract or lessen them 
without a very probable reason. 



The first thing that hinders the prayer of a good man 
from obtaining its effects is a violent anger, and a violent 
storm in the spirit of him that prays. For anger sets the 
house on fire, and all the spirits are busy upon trouble, and 
intend propulsion, defence, displeasure, or revenge; it is a 
short madness, and an eternal enemy to discourse, and sober 
counsels, and fair conversation; it intends its own object 
with all the earnestness of perception, or activity of design, 
and a quicker motion of a too warm and distempered 
blood; it is a fever in the heart, and a calenture in the 
head, and a fire in the face, and a sword in the hand, and a 
fury all over; and therefore can never suffer a man to be in 
a disposition to pray. 

For prayer is an action, and a state of intercourse and 
desire, exactly contrary to this character of anger. Prayer 
is an action of likeness to the Holy Ghost, the spirit of 



Bishop Jeremy Taylor. 



77 



gentleness and dovelike simplicity; an imitation of the holy 
Jesus, whose spirit is meek, up to the greatness of the 
biggest example, and a conformity to God ; whose anger is 
always just, and marches slowly, and is without transporta- 
tion, and often hindered, and never hasty, and is full of 
mercy. 

Prayer is the peace of our spirit, the stillness of our 
thoughts, the evenness of recollection, the seat of medita- 
tion, the rest of our cares, and the calm of our tempest. 
Prayer is the issue of a quiet mind, of untroubled thoughts ; 
it is the daughter of charity, and the sister of meekness; 
and he that prays to God with an angry, that is, with a 
troubled and discomposed spirit, is like him that retires 
into a battle to meditate, and sets up his closet in the out 
quarters of an army, and chooses a frontier garrison to be 
wise in. Anger is a perfect alienation of the mind from 
prayer, and, therefore, is contrary to that attention which 
presents our prayers in a right line to God. 

For so have I seen a lark rising from his bed of grass 
and soaring upwards, singing as he rises, and hopes to get 
to heaven, and climb above the clouds; but the poor bird 
was beaten back with the loud sighings of an eastern wind, 
and his motion made irregular and inconstant, descending 
more at every breath of the tempest than it could recover 
by the libration and frequent weighing of his wings; till 
the little creature was forced to sit down and pant, and 
stay till the storm was over; and then it made a prosperous 
flight, and did rise and sing, as if it had learned music and 
motion from an angel, as he passed sometimes through the 
air, about his ministries here below. 

So is the prayer of a good man: when his affairs have 
required business, and his business was matter of discipline, 
and his discipline was to pass upon a sinning person, or had 
a design of charity, his duty met with infirmities of a man, 
and anger was its instrument, and the instrument became 
stronger than the prime agent, and raised a tempest, and 
overruled the man; and then his prayer was broken, and 

E 2 



7 8 



Prayer. 



his thoughts were troubled, and his words went up towards 
a cloud, and his thoughts pulled them back again, and 
made them without intention ; and the good man sighs for 
his infirmity, but must be content to lose the prayer, and he 
must recover it when his anger is removed, and his spirit is 
becalmed, made even as the brow of Jesus, and smooth 
like the heart of God; and then it ascends to heaven upon 
the wings of the holy dove, and dwells with God till it 
returns, like the useful bee, loaden with a blessing and the 
dew of heaven. 



Remember that God sometimes puts thee into some 
images of His own relation. We beg of God for mercy, 
and our brother begs of us for pity; and, therefore, let us 
deal equally with God and all the world. I see myself 
fall by a too frequent infirmity, and still I beg for pardon, 
and hope for pity; thy brother that offends thee he hopes 
so too, and would fain have the same measure, and would 
be as glad thou wouldst pardon him as thou wouldst rejoice 
in thy own forgiveness. I am troubled when God rejects 
my prayer, or, instead of hearing my petition, sends a 
judgment: is not thy tenant, or thy servant, or thy client, 
so to thee % Does not he tremble at thy frown, and is of 
an uncertain soul till thou speakest kindly unto him, and 
observes thy looks as he watches the colour of the bean 
coming from the box of sentence, life or death depending 
on it] When he begs of thee for mercy, his passion is 
greater, his necessities more pungent, his apprehension more 
brisk and sensitive, his case dressed with the circumstance 
of pity, and thou thyself canst better feel his condition 
than thou dost usually perceive the earnestness of thy own 
prayers to God ; and if thou regardest not thy brother whom 
thou seest, whose case thou feelest, whose circumstances 
can afflict thee, whose passion is dressed to thy fancy, and 
proportioned to thy capacity, — how shall God regard thy 
distant prayer, or be melted with thy cold desire, or softened 
with thy dry story, or moved by thy unrepenting soul t If 
I be sad, I seek for comfort, and go to God and to the 
ministry of His creatures for it ; and is it not just in God to 



Bishop Jeremy Taylor. 



79 



stop His own fountains, and seal the cisterns and little 
emanations of the creatures from thee, who shuttest thy 
hand, and shuttest thy eye, and twistest thy bowels against 
thy brother, who would as fain be comforted as thou 1 ? It 
is a strange iliacal passion that so hardens a man's bowels, 
that nothing proceeds from him but the name of his own 
disease; a "Miserere mei, Dens" a prayer to God for pity 
upon him that will not show pity to others. We are 
troubled when God through severity breaks our bones, 
and hardens His face against us; but we think our poor 
brother is made of iron, and not of flesh and blood as we 
are. God hath bound mercy upon us by the iron bands of 
necessity, and though God's mercy is the measure of His 
justice, yet justice is the measure of our mercy; and as we 
do to others it shall be done to us, even in the matter 
of pardon and of bounty, of gentleness and remission, 
of bearing each other's burdens, and fair interpretation: 
"Forgive us our trespasses, as we forgive them that trespass 
against us," so we pray. 

The final sentence in this affair is recorded by St. James : 
" He that shows no mercy shall have justice without mercy." 
As thy poor brother hath groaned under thy cruelty and 
ungentle nature without remedy, so shalt thou before the 
throne of God ; thou shalt pray, and plead, and call, and 
cry, and beg again, and in the midst of thy despairing noises 
be carried into the regions of sorrow, which never did and 
never shall feel a mercy. " God never can hear the prayers 
of an unmerciful man." 



To make up a good and a lawful prayer, there must be 
charity with all its daughters, " Alms, forgiveness," not judg- 
ing uncharitably ; there must be purity of spirit, that is, 
purity of intention, and there must be purity of the body 
and soul, that is, the cleanness of chastity ; and there must be 
no vice remaining, no affection to sin. For he that brings 
his body to God and hath left his will in the power of any 
sin, offers to God the calves of his lips, but not a whole 
burnt offering ; a lame oblation, but not a " Reasonable 



So 



Prayer. 



sacrifice/' and therefore their portion shall be amongst them 
whose prayers were never recorded in the Book of Life, 
whose tears God never put into His bottle, whose desires 
shall remaia ineffectual to eternal ages. Take heed you do 
not lose your prayers, " For by them ye hope to have eternal 
life : " and let any of you, whose conscience is most religious 
and tender, consider what condition that man is in that hath 
not said his prayers in thirty or forty years together ; and that 
is the true state of him who hath lived so long in the course 
of an unsanctifted life ; in all that while he never said one 
prayer that did him any good, but they ought to be reckoned 
to him upon account of his sins. He that is in the affection, 
or in the habit, or in the state, of any one sin whatsoever, 
is at such a distance from and contrariety to God, that he 
provokes God to anger in every prayer he makes ; and then 
add but this consideration, that prayer is the great sum of our 
religion, it is the effect, and the exercise, and the beginning, 
and the promoter of all graces, and the consummation and 
perfection of many: and all those persons who pretend 
towards heaven, and yet are not experienced in the secrets 
of religion, they reckon their piety, and account their hopes, 
only upon the stock of a few prayers. It may be they pray 
twice every day, it may be thrice, and blessed be God for it ; 
so far is very well : but if it shall be remembered and con- 
sidered that this course of piety is so far from warranting any 
one course of sin, that any one habitual and cherished sin 
destroys the effect of all that piety, we shall see there is 
reason to account this to be one of those great arguments 
with which God hath so bound the duty of holy living upon 
us, that without a holy life we cannot in any sense be happy, 
or have the effect of one prayer. But if we be returning 
and repenting sinners, God delights to hear because He 
delights to save us : 

Si precious (dixerunt) num'ina justis 

Victa remollescunt 

When a man is holy, then God is gracious ; and a holy life 
is the best, and it is a continual prayer ; and repentance is 
the best argument to move God to mercy, because it is the 



Bishop Jeremy Taylor, 81 

instrument to unite our prayers to the intercession of the 
holy Jesus. 



It is a great thing for a man to be so gracious with 
God as to be able to prevail for himself and his friend, 
for himself and his relatives; and therefore in these cases, 
as in all great needs, it is the way of prudence and 
security that we use all those greater offices which 
God hath appointed as instruments of importunity, and 
arguments of hope, and acts of prevailing, and means 
of great effect and advocation : such as are, separating 
days for solemn prayer, all the degrees of violence and 
earnest address, fasting and prayer, alms and prayer, acts 
of repentance and prayer, praying together in public with 
united hearts, and, above all, praying in the susception 
and communication of the holy sacrament, the effects and 
admirable issues of which we know not and perceive not ; 
we lose because we desire not, and choose to lose many 
great blessings rather than purchase them with the frequent 
commemoration of that sacrifice, which was offered up for 
all the needs of mankind, and for obtaining all favours and 
graces to the catholic church. " God never refuses to hear 
a holy prayer;" and our prayers can never be so holy 
as when they are offered up in the union of Christ's 
sacrifice: for Christ, by that sacrifice, reconciled God and 
the world; and because our needs continue, therefore we 
are commanded to continue the memory, and to represent 
to God that which was done to satisfy all our needs : then 
we receive Christ; we are, after a secret and mysterious, 
but most real and admirable manner, made all one with 
Christ; and if God giving us His Son could not but "With 
Him give us all things else," how shall He refuse our 
persons, when we are united to His person, when our souls 
are joined to His soul, our body nourished by His body, 
and our souls sanctified by His blood, and clothed with 
His robes, and marked with His character, and sealed 
with His Spirit, and renewed with holy vows, and con- 
signed to all His glories, and adopted to His inheritance? 
When we represent His death, and pray in virtue of His 



82 



Prayer. 



passion, and imitate His intercession, and do that which 
God commands, and offer Him in our manner that which 
He essentially loves ; can it be that either anything should 
be more prevalent, or that God can possibly deny such 
addresses and such importunities? Try it often, and let 
all things else be answerable, and you cannot have greater 
reason for your confidence. Do not all the Christians in 
the world that understand religion desire to have the 
holy sacrament when they die ; when they are to make 
their great appearance before God, and to receive their 
great consignation to their eternal sentence, good or bad? 
And if then be their greatest needs, that is their greatest 
advantage, and instrument of acceptation. 

Therefore, if you have a great need to be served, or a 
great charity to serve, and a great pity to minister, and 
a dear friend in a sorrow, take Christ along in thy prayers ; 
in all thy ways thou canst take Him ; take Him in affection, 
and take Him in a solemnity; take Him by obedience, 
and receive Him in the sacrament ; and if thou then offerest 
up thy prayers, and makest thy needs known; if thou nor 
thy friend be not relieved; if thy party be not prevalent, 
and the war be not appeased, or the plague be not cured, or 
the enemy taken off, there is something else in it : but 
thy prayer is good and pleasing to God, and dressed with 
circumstances of advantage, and thy person is apt to be 
an intercessor, and thou hast done all that thou canst; 
the event must be left to God; and the secret reasons of 
the denial, either thou shalt find in time, or thou mayest 
trust with God, who certainly does it with the greatest 
wisdom and the greatest charity. 



God hath appointed some persons and callings of men to 
pray for others ; such are fathers for their children, bishops 
for their dioceses, kings for their subjects, and the whole 
order ecclesiastical for all the men and women in the 
Christian church. And it is well it is so ; for, as things are 
now, and have been too long, how few are there that under- 



Bishop Jeremy Taylor. 



stand it to be their duty, or part of their necessary employ- 
ment, that some of their time, and much of their prayers, 
and an equal portion of their desires, be spent upon the 
necessities of others. All men do not think it necessary, 
and fewer practise it frequently, and they but coldly, without 
interest and deep resentment : it is like the compassion we 
have in other men's miseries ; we are not concerned in it, 
and it is not our case, and our hearts ache not when 
another man's children are made fatherless, or his wife a 
sad widow. And just so are our prayers for their relief. 
If we thought their evils to be ours, — if we and they, as 
members of the same body, had sensible and real commu- 
nications of good and evil, — if we understood what is really 
meant by being " Members one of another," or if we did 
not think it a spiritual word of art, instrumental only to a 
science, but no part of duty, or real relation, — surely we 
should pray more earnestly one for another than we usually 
do. How few of us are troubled when he sees his brother 
wicked, or dishonourably vicious % Who is sad and melan- 
choly when his neighbour is almost in hell % — when he sees 
him grow old in iniquity % What alms have we given for 
our brother's conversion % Or, if this be great, how impor- 
tunate and passionate have we been with God by prayer in 
his behalf, by prayer and secret petition % But, however, 
though it were well, very well, that all of us would think of 
this duty a little more, because, besides the excellency 
of the duty itself, it would have this blessed consequent, 
that for whose necessities we pray, if we do desire earnestly 
they should be relieved, we would, whenever we can and in 
all we can, set our hands to it ; and if we pity the orphan 
children, and pray for them heartily, we would also, when 
we could, relieve them charitably. 



A PRAYER. 



O holy and eternal God, who hast commanded us to pray 
unto Thee in all our necessities, and to give thanks unto 



Prayer. 



Thee for all our instances of joy and blessing; and to adore 
Thee in all Thy attributes and communications, Thy own 
glories, and Thy eternal mercies, give unto me Thy servant 
the spirit of prayer and supplication, that I may understand 
what is good for me, that I may desire regularly and choose 
the best things ; that I may conform to Thy will, and submit 
to Thy disposing, relinquishing my own affections and im- 
perfect choice. Sanctify my heart and spirit, that I may 
sanctify Thy name, and that I maybe gracious and accepted 
in Thine eyes ; give me the humility and obedience of a 
servant, that I may also have the hope and confidence of a 
son, making humble and confident addresses to the throne 
of grace, that in all my necessities I may come to Thee for 
aids, and may trust in Thee for a gracious answer, and may 
receive satisfaction and supply. Give me a sober, diligent, 
and recollected spirit in my prayers, neither choked with 
cares, nor scattered by levity, nor discomposed by passion, 
nor estranged from Thee by inadvertency, but fix it fast to 
Thee by the indissoluble bands of a great love and a 
pregnant devotion: and let the beams of Thy Holy Spirit 
descending from above, enlighten and enkindle it with great 
fervours and holy importunity and unwearied industry, that 
I may serve Thee, and obtain Thy blessing by the assiduity 
and zeal of perpetual religious offices. Let my prayers come 
before Thy presence, and the lifting up of my hands be a 
daily sacrifice, and let the fires of zeal not go out by night 
or day, but unite my prayers to the intercession of the holy 
Jesus, and to a communion of those offices which angels 
and beatified souls do pay before the throne of the Lamb 
and at the celestial altar : that my prayers, being hallowed 
by the merit of Christ, and being presented in the phial of 
the saints, may ascend thither where Thy glory dwells, and 
from whence mercy and eternal benediction descends upon 
Thy church. Lord, change my sins into penitential sorrow, 
my sorrow to petition, my petition to eucharist, that my 
prayers may be consummate in the adorations of eternity, 
and the glorious participation of the end of our hopes and 
prayers, the fulness of never-failing charity, and fruition 
of Thee, O holy and eternal God, blessed Trinity and 
mysterious Unity, to whom all honour, and worship, and 



Bishop Jeremy Taylor. 



thanks, and confession, and glory, be ascribed for ever 
and ever. Amen. 



A PRAYER FOR A HOLY AND HAPPY DEATH. 

O eternal and holy Jesus, who by death hast overcome 
death, and by Thy passion hast taken out its sting, and 
made it to become one of the gates of heaven, and an 
entrance to felicity; have mercy on me now and at the 
hour of my death: let Thy grace accompany me all the 
days of my life, that I may, by a holy conversation and an 
habitual performance of my duty, wait for the coming of 
our Lord, and be ready to enter with Thee at whatsoever 
hour Thou shalt come. Lord, let not my death be in any 
sense unprovided, nor untimely, nor hasty, but after the 
manner of men, having in it nothing extraordinary but an 
extraordinary piety, and the manifestation of a great and 
miraculous mercy. Let my senses and my understanding 
be preserved entire till the last of my days, and grant that 
I may die the death of the righteous, free from debt and 
deadly sin ; having first discharged all my obligations of 
justice, leaving none miserable and unprovided in my 
departure; but be Thou the portion of all my friends and 
relatives, and let Thy blessing descend upon their heads, 
and abide there till they shall meet me in the bosom of our 
Lord. Preserve me ever in the communion and peace of 
the church; and bless my death-bed with the opportunity 
of a holy and a spiritual guide, with the assistance and 
guard of angels, with the reception of the holy sacrament, 
with patience and dereliction of my own desires, with a 
strong faith, and a firm and humble hope, with just measures 
of repentance, and great treasures of charity to Thee, my 
God, and to all the world, that my soul in the arms of the 
holy Jesus may be deposited with safety and joy, and there 
to expect the revelation of Thy day, then to partake the 
glories of Thy kingdom, O eternal and holy Jesus. Amen. 



F 



86 



Prayer, 



A PRAYER FOR THE EVENING. 

Eternal God, Almighty Father of men and angels, by 
whose care and providence I am preserved and blessed, 
comforted,, and assisted; I humbly beg of Thee to pardon 
the sins and follies of this day, the weaknesses of my 
services and the strength of my passions, the rashness of 
my words and the vanity and evil of my actions. O just 
and dear God, how long shall I confess my sins, and pray 
against them, and yet fall under them 1 O let it be so no 
more; let me never return to the. follies of which I am 
ashamed, which bring sorrow and death, and Thy dis- 
pleasure, worse than death. Give me a command over my 
evil inclinations, and a perfect hatred of sin, and a love to 
Thee above all the desires of this world. Be pleased to 
bless and preserve me this night from all sin, and all 
violence of chance, and the malice of the spirits of dark- 
ness; watch over me in my sleep, and whether I sleep or 
wake let me be Thy servant. Be Thou first and last in all 
my thoughts, and the guide and continual assistance of 
all my actions. Preserve my body, pardon the sin of my 
soul, and sanctify my spirit. Let me always live holily and 
justly and soberly; and when I die, receive my soul into 
Thy hands, O holy and ever-blessed Jesus, that I may lie 
in Thy bosom, and long for Thy coming, and hear Thy 
blessed sentence at doomsday, and behold Thy face, and 
live in Thy kingdom, singing praises to God for ever and 
ever. Amen. 



ARCHBISHOP LEIGHTON. 

Prayer may be considered in a threefold notion, i. As a 
duty we owe to God. As it is from Him we expect and 
receive all, it is a very reasonable homage and acknowledg- 
ment thus to testify the dependence of our being and life 
on Him, and the dependence of our souls upon Him for 
being, and life, and' all good; that we be daily suitors before 



Archbishop Leighton. 



87 



His throne, and go to Him for all. 2. As it constitutes the 
dignity and the delight of a spiritual mind to have so near 
access unto God, and such liberty to speak to Him. 3. As 
a proper and sure means, by divine appointment and promise, 
of obtaining at the hands of God those good things that 
are needful and convenient for us. And although some 
believers of lower knowledge do not (it may be) so dis- 
tinctly know, and others not so particularly consider, all 
these^ in it, yet there is a latent notion of them all in the 
heart of every godly person, which stirs them and puts them 
on to the constant use of prayer, and to a love of it. 

. And as they are in these respects inclined and bent to the 
exercise of prayer, the Lord's ear is in like manner inclined 
to hear their prayer in these respects. 1. He takes it well at 
their hands that they do offer it up as due worship to Him, 
that they desire thus as they can to serve Him. He accepts 
of those offerings graciously, passes by the imperfections in 
them, and hath regard to their sincere intention and desire. 

2. It pleases Him well that they delight in prayer, as con- 
verse with Him ; that they love to be much with Him, and 
to speak to Him often, and still aspire by this way to more 
acquaintance with Him; that they are ambitious of this. 

3. He willingly hears their prayers as the expressions of 
their necessities and desires; being both rich and boun- 
tiful, He loves to have blessings drawn out of His hands 
that way. The Lord's treasury is always full, and therefore 
He is always communicative. In the first respect, prayer is 
acceptable to the Lord "As incense and sacrifice," as David 
desires, (Psalm cxl. 2,) the Lord receives it as divine wor^ 
ship done to- Him. In the second respect, prayer is as the 
visits and sweet entertainment and discourse of friends to- 
gether, and so is pleasing to the Lord, as the free . opening 
of the mind, the pouring but of the hemt to Him, as it is called, 
Psalm lxii. 8 ; and David in Psalm v. 1, calls it his words and 
his meditation, the word for that signifies discourse or con- 
ference. And in the third sense, the Lord receives prayer 
as the suits of petitioners who are in favour with Him, and 
whom He readily accords to. And this the word for sup- 
plication in the original, and the word here rendered prayer, 



88 



Prayer. 



and that rendered cry in the Psalm, do mean; and in thaf 
sense, the Lord's open ear and hearkening hath in it His 
readiness to answer, as one that doth hear, and to answer 
graciously and really, as hearing favourably. 



He that in prayer minds none but himself, doubtless 
he is not right in minding himself. Howsoever, this he 
may be sure of, that in keeping out others from his prayers, 
he bars himself from the benefit of all Qthers' prayers 
likewise. If thou prayest for thyself alone, thou alone 
prayest for thyself, says St. Ambrose. So that self-love 
itself may here plead for love to our brethren. 

Forget not the Church of God, and to seek the good 
of Zion ; it is not only your duty, but your benefit. Are 
you not all concerned in it, if indeed you be parts of 
that mystical body t And it hinders not at all, but rather 
advances your personal suits at God's hands, when He sees 
your love to your brethren, and desires for the Church's good. 

Let not, therefore, any estate, no private perplexity or 
distress, nor very sorrow for sin, take you so up as to 
be all for yourselves ; let others, but especially the public 
condition of the Church of God, find room with you. 
AVe find it thus with David when he was lamenting his 
own case, Psalm li. 18, and Psalm xxv. ult. and elsewhere, 
yet he forgets not the Church : " In Thy good pleasure 
-do good to Zion, and build up the walls of Jerusalem." 
So, then, let this be the constant tenor of your prayers, 
even in secret. When thou prayest alone, " Shut thy door," 
says our Saviour; shut out as much as thou canst the 
sight and notice of others, but shut not out the interest 
and good of others. 



A chief point of prayer is the presenting of the soul 
before God; remembering to whom we speak, that it is 
to the great King, the holy God. Consider, if we find 



Archbishop Leigh ton. 



89 



Our hearts filled with Him when we are before Him. Oh, 
how seldom think we that He is God, even while we 
speak to Him, and how quickly do we forget it, and let 
slip that thought ! When we have anything of it, how 
soon are we out of it, and multiplying vain words ! 
For such are all we utter to Him without, this. Oh ! 
pray to be taught this point of prayer, and watch over 
your hearts in prayer, to set them thus when you enter 
to Him, and to call them in when they wander, and pluck 
them up when they slumber, to think where they are, and 
what they are doing. 



Let prayer be not only the key that opens the day, and 
the lock that shuts out the night, but let it be also, from 
morning to night, our staff and stay in all our labours, and 
enable us to go cheerfully up into the mount of God. 
Prayer brings consolation to the languishing soul, drives 
away the devil, and is the great, medium whereby all grace 
and peace is communicated to us. 



In the worst estate there is ever some matter of praise to 
be mixed with request, and truly we may justly suspect that 
our neglect of praises makes our prayers unacceptable. In 
the best estate here below praise must be accompanied with 
prayer. Our necessities and straits return daily upon us, 
and requfre new supplies of mercy, and prayer, if we know 
how to use it rigiit, is the way to obtain them all. 



AMEN. 

In this word concentre all the requests, and are put up 
together : so be it. And there is in it withal, as all observe, 
a profession of confidence that it shall be so. It is from 
one root with those words which signify believing and truth. 
The truth of God's promising persuades belief; and it 
persuades to hope for a gracious answer of prayer, And 



Prayer. 



this is the excellent advantage of the prayer of faith, that it 
quiets and establishes the heart in God. Whatsoever be its 
estate and desire, when once the believer hath put his 
petition into God's hand he rests content in holy security 
and assurance concerning the answer ; refers it to the 
wisdom and love of God, how and when He will answer ; 
hot doubting that whatsoever it be, and whensoever, 
it shall both be gracious and seasonable. But the rea- 
son why so few of us find that sweetness and comfort that 
are in prayer, is, because the true nature and use of it is 
so little known. 



BENEDICTION. 



The peace of God, which passeth all understanding, keep 
your hearts and minds in the knowledge and love of God, 
and of His Son Jesus Christ our Lord ; and the blessing of 
God Almighty, the Father, the Son, and the Holy Ghost, be 
amongst you and remain with you always. Amen. 



HENRY VAUGHAN. 



MORNING HYMN. 



When first thine eyes unvail, give thy soul leave 
To do the like \ our bodies but forerun N 
The spirit's duty. True hearts spread and heave 
Unto their God, as flowers do to the sun. 

Give Him thy first thoughts then ; so shalt thou keep 
Him company all day, and in Him sleep. 

Yet never sleep the sun up. Prayer should 
Dawn with the day. There are set, awful hours 
'Twixt heaven and us. The manna was not good 
After sun rising : far day sullies flowers ; 

Rise to prevent the sun ; sleep doth sins glut, 
- And heaven's gate opens when this world's is shut. 



Henry Vaughan. 



9i 



Walk with thy fellow creatures ; note the hush 
And whispering amongst them. Not a spring 
Or leaf but hath his morning hymn. Each bush 
And oak doth know "I AM." Canst thou not sing % 
O ! leave thy cares and follies ! go this way, 
And thou art sure to prosper all the day. 

Serve God before the world \ let Him not go 
Until thou hast a blessing : then resign 
The whole unto Him ; and remember who 
Prevailed by wrestling ere the sun did shine. 

Wouldst thou be blessed % thy sins and follies weep, 
Then, journeying on, an eye to heaven keep. 

Mornings are mysteries : the first world's youth, 

Man's resurrection, and the future's bud, 

Shroud in their births. The crown of life, light, truth, 

Is styled their star, the stone, and hidden food : — 
Three blessings wait upon them, one of which 
Should move : they make us holy, happy, rich. 

When the world's up, and every swarm abroad, 
Keep thou thy temper ; mix not with each clay ; 
Despatch necessities. Life hath a load 
Which must be carried on, and safely may. 

Yet keep those cares without thee ; let thy heart 
Be God's alone, and choose the better part. 

Briefly, do as thou wouldst be done unto ; 

Love God, and love thy neighbour ; watch and pray. 

These are the words and works of life ; this do, 

And live ; who doth not thus, hath lost heaven's way. 
Oh, lose it not ! look up ! Wilt change those lights 
For chains of darkness, and eternal nights 1 



Prayer. 
GEORGE WITHER. 
EVENING HYMN. 

Lord, should we oft forget to sing 
A thankful evening song of praise, 

This duty they to mind might bring 
Who chirp among the bushy sprays. 

For, to their perches they retire, 
When first the twilight waxeth dim ; 

And every night that sweet-voiced quire 
Shuts up the day-light with a hymn. 

Ten thousandfold more cause have we 
To close each day with praiseful voice, 

To offer thankful hearts to Thee, 
And in Thy mercies to rejoice. 

For from Thy wardrobe clojhed we are, 
Our health we do by Thee retain \ 

Our daily bread Thou dost prepare, 
And givest ease when we have pain. 

Therefore for all Thy mercies past, . 

For those this evening doth afford, 
And which for times to come Thou hast, 

We give Thee hearty thanks, O Lord ! 

Continued let Thy bounties be, 
And from our ghostly foes' despite 

(Tho' we deserve it not from Thee) 
Defend us this ensuing night. 

When we shut up in darkness lie, 

Let not the guilt of any sin 
Appear our souls to terrify, 

With fears that bring despairings in. 

But free from harms and slavish fear, 
Let us a peaceful rest obtain ; 

That when the morning shall appear, 
We may renew Thy praise again. 



The Lords Supper, 



BISHOP COVERDALE. 

O Lord Jesu Christ, our Redeemer, honour and praise be 
alway given unto Thee for feeding our souls with this 
spiritual and heavenly food. And we beseech Thee for 
Thy tender mercy, that as Thou hast given it us for a 
Sacrament of continual thankfulness, of daily remembrance, 
and of charitable unity ; even so, most merciful Saviour, lend 
us alway Thy grace to be thankful unto Thee for it, and not 
only by it to be continually mindful of our redemption, 
purchased through Thy death and blood-shedding, but also 
in consideration thereof to increase in love toward Thee, 
and all mankind for Thy sake.* 



The special Sacraments which the Lord did chiefly 
institute and command the apostles to practise in fhe 
church are Holy Baptism and the blessed Supper of our 
Lord Jesus Christ. Concerning the first, He saith thus : 
"To Me is given all power in heaven and in earth; therefore 
go your way and teach all people, and baptise them in the 
name of the Father, of the Sob, and of the Holy Ghost, 
and teach them to keep all that I have commanded you." 
The other did He institute at the last Supper. For thus it 
is written in the holy Gospel : "When they were eating, He 

* The Order of the Church in Denmark, &c. 

G 



94 



The Lord's Supper. 



took bread, and when He had given thanks, He brake it, 
and gave them, saying, Take, eat : this is My body, which 
shall be given for you : this do in remembrance of Me. 
So took He also the cup when they had supped, and said, 
Drink ye all out of this : this is My blood of the new 
testament, which shall be shed for the remission of sins." 
With such Sacraments through outward visible forms, for 
our infirmities' sake, pleased it the Lord to show and set 
before our eyes His heavenly and invisible grace ; not that 
we should continue still hanging in the visible thing, but 
that we should lift up our minds,. and with a true belief 
to hold fast, to print sure in our minds, to worship, and to 
enjoy the things that faith showeth us by the outward 
Sacraments. 

With these outward Sacraments also hath it pleased 
Him to open, declare, and show unto us His grace and 
loving-kindness ; namely, how that He giveth unto us 
Himself and all His riches ; clean seth us, feedeth and 
moisteneth our souls with His flesh and blood ; that He 
is at one with us, and we with Him, so that we use and 
practise the Sacraments with a true faith. For the outward 
enjoying of the Sacraments of itself alone doth not reconcile 
us with God ; but if they be used with faith, then, as 
St. Peter saith, Acts xv., through faith doth God purify the 
hearts. With the Sacraments pleased it Him to leave 
behind Him a remembrance of His gifts and benefits, to 
the intent that we should never forget them, but praise 
and thank Him therefore. 

Moreover with visible Sacraments was it His will to 
gather us together, and to mark us in His church and 
people, and to put us in remembrance of our duty, how 
we are one body together, and ought to apply ourselves 
to all righteousness. All which things are found at length 
in the Scriptures of the apostles.* 



He that will sit now at the Table of the high King, let 

* " The Old Faith," translation from H. Bullinger. 



^Bishop Coverdale. 



95 



him diligently consider what he receiveth in his soul through 
faith, namely, the body and blood of Jesus Christ, which 
feedeth and nourisheth him to eternal life, and draweth him 
to God, altereth him, and maketh him steadfast, which the 
outward bread taken with the mouth doth point and lead 
unto : yea, let us ponder, how great love, and what an 
example Christ there setteth before him, that he also must 
prepare the like ; that is, that he to his power must follow 
the love, life, and passion of Christ, to the intent that he, 
being wounded with Christ's love, and fastened with Him 
upon the cross, may abide in Him unto the end. 

Seeing then that we are cleansed, delivered, and redeemed 
with so dear and worthy a treasure, namely, with the 
precious blood of Jesus Christ, the undefiled Lamb, we 
ought never to forget such an high benefit, but at all times 
with thankfulness to remember that Christ our Paschal 
Lamb was slain and offered up for us upon the cross, that 
we from henceforth should walk in pureness, singleness, and 
innocency of life ; and that when we in the Supper by 
true faith do eat His body and drink His blood, we might 
through Him be so strengthened and fed to eternal life 
as to abide and live in Him for ever. For He is the 
bread of life that came down from heaven, to nourish and 
strengthen our weak and hungry souls, yea, to make us 
dead to live again. 

But then eat we His flesh, and then drink we His blood, 
when we through true belief do ponder and consider what 
He hath done and suffered for our sakes ; then are we 
partakers of His Supper and feast, when we for His sake do 
live, as He did for His Father's sake. He gave Himself 
whole unto us, so ought we to give ourselves whole unto 
Him and to our neighbour ; to Him through belief, to our 
neighbour through charitable love. Through faith we abide 
in Him ; by working love He abideth in us. The more we 
love, the more enjoy we of this meat ; the more we believe, 
the more we love. In this shall all men know that we are 
His disciples, if we love one another. God is love ; and 
he that abideth in love abideth in God, and God in him. 



9 6 



The Lord's Supper. 



What greater love can there be than to give His own life 
for us % The death of Christ ought never to come out of 
our hearts, that we may do and suffer all things for His 
sake that died for us. 



BISHOP JEWELL. 

It remaineth that we consider how we ought to prepare our 
hearts, and with what faith and reverence we should resort 
to these holy mysteries. We may not come as we use 
to do to our usual meats. For here, in a mystery and 
Sacrament of bread, is set before us the body of Christ our 
Saviour, and His blood in the Sacrament of wine. We see 
one thing, we must conceive another thing. Therefore we 
must in such manner be affected as if we were present to 
behold His death upon the cross, and the shedding of His 
blood for our sins. 

Let us set before our eyes that dreadful tragedy, and the 
causes and effects of His death ; that so our hearts may be 
the rather moved to yield that allegiance, obedience, and 
reverence which is due. We were the children of wrath, 
the enemies of God, shut up under sin, and the heirs of 
everlasting damnation. In this case, "God so loved the 
world, that He gave His only-begotten Son, that whosoever 
believeth in Him should not perish, but have life everlasting." 
And, as St. Paul saith : " God sent His own Son in the 
similitude of sinful flesh, and by sin condemned sin in the 
flesh." There was no other thing in heaven or earth which 
would be taken for our ransom. Therefore was the Son of 
God brought before the judge, and arraigned as a thief, and 
condemned, and scourged, and put to death : His side was 
opened with a spear, and the blood flowed out ; and He 
said, "It is finished," that is to say, the price for man is now 
paid. Thus, "Being in the form of God, He thought it no 
robbery to be equal with God; but He made Himself of no 
reputation, and took on Him the form of a servant, and 
was made like unto men, and was found in shape as a man. 



Bishop Jewell. 



97 



He humbled Himself, and became obedient unto the death, 
even the death of the cross." He gave His body to be 
crucified, and His blood to be shed, for our sakes. There 
was no other sacrifice left for sin : wo worth the sin of man, 
that was the cause of the death of Christ ! 

What were the effects of His death] What followed? 
"God hath highly exalted Him, and given Him a name 
above every name, that at the name of Jesus should every 
knee bow ; and that every tongue should confess that 
Jesus Christ is the Lord, to the glory of God the Father." 
God spake out of the heavens, and said : " This is my 
beloved Son, in whom I am well pleased." He crowned 
Him with glory and honour : He hath not only advanced 
Christ, but us also together with Him ; "And made us sit 
together in heavenly places in Christ Jesus:" "He hath 
made us like to the image of His Son." Thus hath He 
made us an acceptable people, and hath renewed the face 
of the earth : so that now He saith not, as He did to Adam, 
Thou art earth, and shalt return to earth ; but He saith, 
Thou art Heaven ; an immortal and undefiled inheritance, 
that fadeth not away, is reserved in heaven for thee. This 
is the effect and value of the death of Christ. 

All these things are laid before us in the Holy Table, if we 
have eyes to see and behold them. There may we see the 
crucifying of His body and the shedding of His blood, as 
it were in a glass. Therefore Christ saith: "Do this in 
remembrance of Me ;" in remembrance of My benefit 
wrought for you ; in remembrance of your salvation 
purchased by Me. St. Paul saith : " As often as ye shall 
eat this bread and drink this cup, ye show the Lord's death 
till He come." 

In this Supper lieth a hidden mystery. There is the 
horror of sin, there is the death of our Lord for our sin 
represented, how He was wounded for our sins, and 
tormented for our iniquities, and led as a lamb to the 
slaughter. There may we see the shame of the cross, the 
darkness over the world, the earth to quake, the stones to 



98 



The LorcPs Supper. 



cleave asunder, the graves to open, and the dead to rise. 
These things may we see in the Supper : this is the meaning 
of these holy mysteries. 



ARCHBISHOP SANDYS. 

As the graces of God purchased for us by Christ are 
offered unto us by the Word, so are they also most lively 
and effectually by the Sacraments. Christ hath instituted 
and left in His church, for our comfort and the confirma- 
tion of our faith, two Sacraments or seals ; Baptism, and 
the Lord's Supper. In Baptism, the outward washing of the 
flesh declareth the inward purging and cleansing of the 
spirit. In the Eucharist, or Supper of the Lord, our 
corporal tasting of the visible elements, bread and wine, 
showeth the heavenly nourishing of our souls unto life by 
the mystical participation of the glorious Body and Blood 
of Christ. For inasmuch as He saith of one of these 
sacred elements, "This is My Body which is given for 
you;" and of the other, "This is My Blood," He giveth 
us plainly to understand that all the graces which may 
flow from the body and blood of Christ Jesus are in a 
mystery here not represented only but presented unto us. 
So then, although we see nothing, feel and taste nothing, 
but bread and wine ; nevertheless let us not doubt at all 
but that He spiritually performeth that which He doth 
declare and promise by His visible and outward signs ; 
that is to say, that in this Sacrament there is offered 
unto the church that very true and heavenly bread which 
feedeth and nourisheth us unto life eternal; that sacred 
blood which will cleanse us from sin, and make us pure 
in the day of trial. Again, in that He saith, " Take, eat : 
drink ye all of this," He evidently declareth that His body 
and blood are by this Sacrament assured to be no less ours 
than His ; He being incorporate into us, and as it were 
made one with us. That He became man, it was for our 
sake : for our behoof and benefit He suffered : for us He 
rose again : for us He ascended into heaven : and finally 



Archbishop Sandys. 



99 



for us He will come again in judgment. And thus hath He 
made Himself all ours : ours His passions, ours His merits, 
ours His victory, ours His glory ; and therefore He giveth 
Himself and all His, in this Sacrament, wholly unto us. 
The reason and course whereof is this. In His Word 
He hath promised and certified us of remission of sins, 
in His death ; of righteousness, in His merits ; of life, in 
His resurrection ; and in His ascension, of heavenly and 
everlasting glory. This promise we take hold on by faith, 
which is the instrument of our salvation : but because our 
faith is weak and staggering through the frailty of our 
mortal flesh, He hath given us this visible Sacrament, as 
a seal and sure pledge of His irrevocable promise, for the 
more assurance and confirmation of our feeble faith. If a 
prince gave out his letters patent of a gift, so long as the 
seal is not put to, the gift is not fully ratified ; and the party 
to whom it is given thinketh not himself sufficiently assured 
of it God's gift, without sealing, is sure ; as He Himself is 
all one, without changing ; yet, to bear with our infirmity, 
and to make us more secur.e of His promise, to His writing 
and word He added these outward signs and seals, to 
establish our faith, and to certify us that His promise is most 
certain. He giveth us, therefore, these holy and visible signs 
of bread and wine, and saith, " Take and eat, this is My 
body and blood giving unto the signs the names which 
are proper to the things signified by them, as we use 
to do even in common speech, when the sign is a lively 
representation and image of the thing. 

Let us, therefore, be thankful unto our Redeemer Christ 
for these His great benefits and so unspeakable and 
undeserved mercies ; and let us receive this Holy Sacrament 
as a sure pledge that the virtue of His death and passion is 
imputed unto us for justice, even as though we had suffered 
the same which He did in our own natural bodies. .Let us 
not be so perverse as to draw back when Jesus Christ 
calleth us so lovingly to this royal feast ; but with good 
consideration of the worthiness of this gift, present we 
ourselves with a fervent zeal, that we may come worthily to 
this Holy Table. " Let each man try himself, and so eat," 



ipo 



The Lord's Supper. 



saith the apostle. Let us enter into ourselves, therefore, 
and examine the estate of our hearts and souls, and consider 
in what case we stand. If we be not of the sanctified 
household of God, not Christ's servants and faithful 
disciples, shall we dare presume to press in, being aliens 
and strangers, to the Lord's, as most comfortable, so also 
most dreadful, Table 1 No : let no impenitent blasphemer 
of God, or vile and unrepented sinner, presume to touch or 
taste this food ; for such shall not feed upon Christ and His 
merits, but they receive their own damnation. But such as 
will worthily feed at this blessed feast must earnestly and 
truly mourn for their sins past, in a settled purpose and 
resolution never willingly to defile themselves again. And 
such as will be partakers of this bread that came from 
heaven, Jesus Christ, our one and only Saviour, must also 
be as one bread or loaf, and as one body joined together in 
brotherly love and all other offices of godly and Christian 
charity. For if thou come to this banquet without this 
vesture of love, it shall be said unto thee, "Friend, how 
earnest thou hither, not having on thy wedding garment?" 
A woful speech, and an end most miserable. 



JOHN BRADFORD. 

This heavenly banquet (wherewithin Thou dost witness 
Thyself, O sweet Saviour, to be "The bread of life" 
wherewith our souls are fed unto true and eternal life and 
immortality) grant me grace so now to receive as may be 
to my singular joy and comfort. 

The signs and symbols be bread and wine, which are 
sanctified in Thy body and blood, to represent the invisible 
communion and fellowship of the same. For as in baptism 
Thou, O God, dost regenerate us, and as it were engraft us 
into the fellowship of Thy church, and by adoption make us 
' Thy children ; so, as a good householder and Father, Thou 
dost afterwards minister meat to nourish and continue us in 



John Bradford. 



101 



that life whereunto Thou " By Thy Word hast begotten us." 
And truly, O Christ, Thou art the food of the soul : and 
therefore our heavenly Father giveth Thee unto us, that 
we being refreshed in communicating of Thee might be 
received into immortality. 

Now, because this mystery is of itself incomprehensible, 
Thou dost exhibit and give unto us a figure and image 
hereof in visible signs : yea, as though Thou paidest down 
present earnest, Thou makest us so certain hereof as if with 
our eyes we saw it. And this is the end wherefore Thou 
didst institute this Thy Supper and banquet, namely that it 
might confirm us, as of Thy body once so offered for us 
that we may feed on it, and in feeding feel in us the efficacy 
and strength of Thy one alone sacrifice ; so of Thy blood 
once so shed for us that it is unto us as a continual potion 
and drink, according to the words of Thy promise added 
there, " Take, eat, this is My body, which is given for you." 
So that the body which was once offered for our salvation 
we are commanded to " Take and eat," that whiles we are 
partakers thereof we might be most assured the virtue of 
Thy lively death is of force in us : whereof it cometh that 
Thou callest the cup the " Testament (or covenant) in Thy 
blood ;" for the covenant which Thou once hast stricken 
with us in Thy blood Thou dost, as it were, renew the same 
as concerning the confirmation of our faith, so often as 
Thou reach unto us this holy cup to drink of. 

O wonderful consolation which cometh to the godly 
hearts by reason of this Sacrament ! For here we have 
assured witness that Thou, Christ, art so coupled unto us, 
and we so engrafted in Thee, that we are " One body " with 
Thee ; and whatsoever Thou hast we may call it our own. 
Boldly, therefore, we may boast that "Everlasting life," 
Thine inheritance, is ours ; that " The kingdom of heaven," 
whereinto Thou art entered, can no more be taken away 
from us or we from it, than from Thee or Thou from it. 
Again, our sins can no more condemn us than Thee ; for 
Thou would they should be laid to Thy charge as though 
they were Thine. 



102 



The Lord's Supper. 



This is a wonderful change which Thou makest with us 
of Thy unspeakable mercy. Thou wast made " The Son of 
Man" with us, that we with Thee might be made "The 
Sons of God :" Thou earnest down from heaven unto earth, 
to bring us from the earth into heaven : Thou tookest 
upon Thee our mortality, that Thou mightest give us Thy 
immortality : Thou tookest upon Thee our weakness, that 
Thou mightest make us strong with Thy strength : Thou 
tookest on Thee our poverty, to pour upon us Thy 
plenty : Thou tookest upon Thee our unrighteousness, that 
Thou mightest cloak us with thy righteousness. 

O comfort of comforts ! Of all these things we have so 
assured witness in this Sacrament that we ought without all 
wavering to be so sure that they are exhibit and given unto 
us as if with our corporal eyes we did see Thee, O sweet 
Christ, present in visible form, and with our very hands 
touched and handled Thee ; for this word cannot lure or 
beguile us, " Take, eat, drink : this is My body, which is 
given for you : this is My blood, which is shed for the 
forgiveness of your sins." 

• In that Thou biddest us "Take" Thou wouldest signify 
unto us that it is ours. In that Thou biddest us "Eat" 
Thou wouldest we should know that it is made " One flesh" 
with us. In that Thou sayest it is " Thy body given for us," 
" Thy blood shed for us," Thou wouldest that we should learn 
both to be not only Thine now, but also ours ; for Thou 
tookest and gavest both not for Thy commodity but for ours. 

Grant, therefore, good Lord, that we may, as be thankful 
to Thee for ever, so diligently always to mark that the 
chiefest and almost the whole pith of the Sacrament 
consisteth in these words, "Which is given for you," "Which is 
shed for you : " for else it would little help us to have Thy 
body and blood distributed now, except they had been 
given for our redemption and salvation. By the bread and 
wine, therefore, they are represented, that we might learn 
that they are not only ours, but also that they are destinate 
and appointed unto us for the seal of spiritual life. 



Roger Hutchi7ison. 



ROGER HUTCHINSON, 

Fellow of St. John's College, Cambridge, and 
afterwards of eton college, a.d. 1550. 

Before thou comest to God's board, examine and try 
thyself, whether thou be guilty of any of these things afore 
rehearsed ; of oppression, of flattery, of malice, of slander, 
of lying, of envy. Follow the counsel of St. Paul ; judge 
thyself that thou be not judged of the Lord. And as 
householders and masters of colleges do call their stewards 
and bowsers to an account and audit, to know what they 
have received, and what they have expended and laid forth 
for every thing, what is not received, and what remaineth 
still in their hands ; so do thou make thyself a judge over 
thine own conscience ; call thy soul to give an account of 
all his thoughts ; call thine eyes to a reckoning for all their 
wanton and unchaste looks ; examine thine ears, whether 
they have been corrupted with flattery, with detraction, or 
with evil counsel ; call thy hands to account for covetously 
taking that which was not thine ; ask account and a 
reckoning of thy tongue, what oaths, what slanders, what 
brags, what evil counsel, what heresy, and what pestiferous 
doctrine he hath sowed and uttered. For if thou do not 
prove and examine thyself, according to Paul's counsel, 
but come with a defiled conscience to God's board, thou 
dost not eat Christ's body, which is the bread of life, and is 
received only unto health and salvation ; but thou dost eat 
panem moi'tis, " The bread of death," the bread of judgment, 
the bread of damnation • and art guilty, as Paul saith, " Of 
the body and blood of Christ," because thou dost abuse, 
defile, and despise the Sacrament thereof. 



It followeth in the text, that Christ and His disciples, 
" When they had given praises," or, as some do read, " Had 
sung an hymn, they went out into mount Olivet." We are 



The Lord's Supper. 



taught here, by the ensample of Christ and His apostles, 
two offices which God requireth of us after the receipt of 
the Sacrament. First, in that they gave thanks and praises, 
let us learn, that it is the office of every Christian man, 
before he depart from God's Table, and also all his life time, 
to render hearty thanks to God the Father for His great 
clemency and mercy, for the remission of his sins through 
the dishonour and death of His honourable Son. To this 
end and purpose this mystery was chiefly and principally 
ordained, that so noble and worthy a benefit should not fall 
out of remembrance, for so much as it is our only comfort 
against damnation and eternal death. Therefore many of 
the elder fathers of Christ's church do name the Sacrament 
tvxapKTTia, that is, a thanksgiving. Follow the ensample of 
Christ, thy high Shepherd, and of His apostles, which 
finished not this mystery without thanks to the Divine 
Majesty. They continued also "In giving of thanks and 
breaking of bread," as Luke registereth, writing their lives 
after Christ's ascension and departure. What words they 
used it is unknown ; and also whether they sang an hymn 
or only said it. The Greek word is indifferent either to 
singing or saying. But though God do not here esteem the 
voice, but the heart, yet both song and instruments be 
laudable and approved ceremonies in God's church. 

If we will not honour God with due thanks for His 
innumerable benefits procured unto us through Christ, but 
become unthankful and unkind; if, after that we be delivered 
from sin and received into God's favour, we turn from His 
holy commandment, then is our latter end worse than the 
beginning. For of such St. Paul saith, " If any man defile 
the temple of God, him shall God destroy." Behold 
examples hereof in the New Testament. Judas, after that 
he had been long in the blessed fellowship of the apostles, 
for betraying the guiltless for a bribe, and through the 
detestable vice of covetousness, hung himself, and utterly 
lost the favour of God. Ananias and Sapphira his wife, for 
practising the said detestable vice of covetousness, after 
breaking of bread in the primitive church, were stroken 
with sudden death. Many among the Corinthians were 



Roger Hutchinson. 



stroken with divers diseases, and some with sudden death, 
for like offences, as Paul witnesseth. For nothing displeaseth 
the Divine Majesty more, nothing so kindleth His fury and 
indignation, as relapse into sin after that thou hast been at 
His Son's Holy Table. For "Thou treadest under thy foot 
His honourable Son, thou crucifiest Him again, thou countest 
the blood of the New Testament which sanctified thee an 
unholy thing, and dost dishonour the Spirit of Grace." 

The second office which we are taught here is thenceforth 
to pass our lifetime in prayer and in seeking after heavenly 
things. For Christ and His apostles, from giving of thanks, 
go straightways to mount Olivet, which place, as John the 
evangelist saith, Judas who betrayed Him knew very well ; 
" For Jesus oftentimes resorted thither with His disciples to 
pray." If He had gone to an unknown place, seeing His 
time was at hand, many would have thought that He had 
suffered death for our redemption against His will. To 
avoid this suspicion, and to teach us that He died of His 
own voluntary will and goodness without compulsion, et 
secundum propositum, &c, that is, "According to the purpose 
of His Father," to the praise of the glory of His grace, He 
resorted to His accustomed place, which His betrayer knew. 
Also He resorteth thither, as Luke writeth, to pray, not that 
He had need of prayer, which is a remedy against sin, but to 
stir us thereunto by His ensample. For seeing He prayed 
often and. so diligently, who needed not, being without 
all spot of sin, either original or actual, how needful a thing 
is the same for us which be sinners ! As the life of fishes 
lieth in the water, and out of water they lose their lives, 
so I say unto you the soul of man and woman dieth without 
prayer ; neither can we eschew evil, or exercise virtue, 
without continual and earnest invocation of God's daily 
help. Let us learn, therefore, of Christ, who prayed not for 
Himself, but for our example, to resort after the Communion, 
not to the tavern or ale-house, not to a bowling alley nor to 
a dicing house, as many do daily, but to go into mount 
Olivet, that is, to a place of prayer, as he did; always 
thenceforth looking upward towards heavenly things, that 
He may increase in us all spiritual gifts to the glory of His 



The Lord's Supper. 



name. For as fathers in earth will not let their children 
know their privacies, their secret treasures and riches, nor 
make them partakers of their commodities and lands, as long 
as they follow the wild swing of their youth and delight in 
vanities, no more will God the Father to the lovers of 
worldly vanities deal His spiritual graces, nor discover the 
glorious riches of His kingdom. We must despise worldly 
things and become eagles; that is, we must fly up into 
mount Olivet, we must lift our minds up into heaven, where 
Christ's body is at His Father's right hand. 



RICHARD HOOKER. 

Which of you will gladly remain or abide in a misshapen, 
or a ruinous, or a broken house? And shall we suffer sin 
and vanity to drop in at our eyes, and at our ears, at every 
corner of our bodies and of our souls, knowing that we are 
the temples of the Holy Ghost? Which of you receiveth 
a guest whom he honoureth or whom he loveth, and doth 
not sweep his chamber against his coming? And shall we 
suffer the chamber of our hearts and consciences to lie 
full of vomiting, full of filth, full of garbage, knowing that 
Christ hath said, "I and my Father will come and dwell 
with you?" Is it meet for your oxen to lie in parlours, and 
yourselves to lodge in cribs ? Or is it seemly for yourselves 
to dwell in your ceiled houses, and the house of the Almighty 
to lie waste, whose house ye are yourselves? Do not our 
eyes behold how God every day overtaketh the wicked in 
their journeys, how suddenly they pop down into the pit? 
how God's judgments for their crimes come so swiftly upon 
them that they have not the leisure to cry, Alas ? how their 
life is cut off like a thread in a moment? how they pass like 
a shadow? how they open their mouths to speak, and God 
taketh them even in the midst of a vain or an idle word? 
and dare we for all this lie down, take our rest, eat our meat 
securely and carelessly in the midst of so great and so many 
ruins? 



Richard Hooker. 107 

Blessed and praised for ever and ever be His name, who 
perceiving of how senseless and heavy metal we are made, 
hath instituted in His church a spiritual Supper and an 
Holy Communion to be celebrated often, that we might 
thereby be occasioned often to examine these buildings of 
ours, in what case they stand. For sith God doth not dwell 
in temples which are unclean, sith a shrine cannot be a 
sanctuary unto Him, and this Supper is received as a seal 
unto us that we are His house and His sanctuary; that His 
Christ is as truly united to me, and I to Him, as my arm is 
united and knit unto my shoulder ; that He dwelleth in me 
as verily as the elements of bread and wine abide within me ; 
which persuasion, by receiving these dreadful mysteries, we 
profess ourselves to have a due comfort, if truly; and if in 
hypocrisy, then wo worth us : therefore, ere we put forth 
our hands to take this blessed Sacrament, we are charged to 
examine and try our hearts whether God be in us of a truth 
or no ; and if by faith and love unfeigned we be found the 
temples of the Holy Ghost, then to judge whether we have 
had such regard every one to our building that the Spirit 
which dwelleth in us hath no way been vexed, molested, and 
grieved ; or if it had, as no doubt sometimes it hath by 
incredulity, sometimes by breach of charity, sometimes by 
want of zeal, sometimes by spots of life, even in the best 
and most perfect amongst us, (for who can say his heart is 
clean?) O then, to fly unto God by unfeigned repentance ; 
to fall down before Him in the humility of our souls, begging 
of Him whatsoever is needful to repair our decays, before 
we fall into that desolation whereof the prophet speaketh 
saying, "Thy breach is great like the sea; who can heal 
thee?" 

Receiving the Sacrament of the Supper of the Lord after 
this sort, (you that are spiritual, judge what I speak,) is not 
all other wine like the water of Marah, being compared to 
the cup which we bless? Is not manna like to gall, and 
our bread like to manna ? Is there not a taste, a taste of 
Christ Jesus, in the heart of him that eateth? Doth not he 
which drinketh behold plainly in this cup that his soul is 
bathed in the blood of the Lamb ? O beloved in our Lord 



io8 



The Lord's Supper. 



and Saviour Jesus Christ, if ye will taste how sweet the Lord 
is, if ye will receive the King of Glory, "Build yourselves." 

Young men, I speak this to you, for ye are His house, 
because by faith ye are conquerors over Satan, and have 
overcome that evil. Fathers, I speak it also to you ; ye are 
His house, because ye have known Him which is from the 
beginning. Sweet babes, I speak it even to you also; ye 
are His house, because your sins are forgiven you for His 
name's sake. Matrons and sisters, I may not hold it from 
you; ye are also the Lord's building, and, as St. Peter 
speaketh, "Heirs of the grace of life" as well as we. 
Though it be forbidden you to open your mouths in public 
assemblies, yet ye must be inquisitive in things concerning 
this building, which is of God, with your husbands and 
friends at home; not as Delilah with Samson, but as Sarah 
with Abraham ; whose daughters ye are, whilst ye do well, 
and build yourselves. 



It greatly offendeth that some when they labour to show 
the use of the Holy Sacraments assign unto them no end but 
only to teach the mind, by other senses, that which the Word 
doth teach by hearing. Whereupon how easily neglect and 
careless regard of so heavenly mysteries may follow, we see 
in part by some experience had of those men with whom 
that opinion is most strong. For where the Word of God 
may be heard, which teacheth with much more expedition 
and more full explication anything we have to learn, if all 
the benefit we reap by Sacraments be instruction, they 
which at all times have opportunity of using the better mean 
to that purpose will surely hold the worse in less estimation. 
And unto infants which are not capable of instruction, who 
would not think it a mere superfluity that any Sacrament is 
administered, if to administer the Sacraments be but to 
teach receivers what God doth for them % There is of 
Sacraments therefore undoubtedly some other more excellent 
and heavenly use. 

Sacraments, by reason of their mixed nature, are more 



Richard Hooker. 



109 



diversely interpreted and disputed of than any other part 
of religion besides, for that in so great store of properties 
belonging to the selfsame thing, as every man's wit hath 
taken hold of some especial consideration above the rest, 
so they have accordingly seemed one to cross another as 
touching their several opinions about the necessity of 
Sacraments, whereas in truth their disagreement is not 
great. For let respect be had to the duty which every 
communicant doth undertake, and we may well determine 
concerning the use of Sacraments, that they serve as 
bonds of obedience to God, strict obligations to the mutual 
exercise of Christian charity, provocations to godliness, 
preservations from sin, memorials of the principal benefits 
of Christ j respect the time of their institution, and it 
thereby appeareth that God hath annexed them for ever 
unto the New Testament, as other rites were before with 
the Old ; regard the weakness which is in us, and they are 
warrants for the more security of our belief ; compare the 
receivers of them with such as receive them not, and 
Sacraments are marks of distinction to separate God's own 
from strangers : so that in all these respects they are found 
to be most necessary. 

But their chiefest force and virtue consisteth not herein 
so much as in that they are heavenly ceremonies, which 
God hath sanctified and ordained to be administered in 
His church ; first, as marks whereby to know when God 
doth impart the vital or saving grace of Christ unto all that 
are capable thereof ; and secondly, as means conditional 
which God requireth in them unto whom He imparteth 
grace. For sith God in Himself is invisible, and cannot 
by us be discerned working, therefore when it seemeth good 
in the eyes of His heavenly wisdom that men for some 
special intent and purpose should take notice of His 
glorious presence, He giveth them some plain and sensible 
token whereby to know what they cannot see. For Moses 
to see God and live was impossible, yet Moses by fire knew 
where the glory of God extraordinarily was present. The 
angel by whom God endued the waters of the pool called 
Bethesda with supernatural virtue to heal was not seen of 



no 



The Lord^s Supper. 



any, yet the time of the angel's presence was known by the 
troubled motions of the waters themselves. The apostles, 
by fiery tongues which they saw, were admonished when the 
Spirit, which they could not behold, was upon them. In like 
manner it is with us. Christ and His Holy Spirit, with all 
their blessed effects, though entering into the soul of man 
we are not able to apprehend or express how, do, notwith- 
standing, give notice of the times when they use to make their 
access, because it pleaseth Almighty God to communicate 
by sensible means those blessings which are incomprehensible. 

Seeing, therefore, that grace is a consequent of Sacraments, 
a thing which accompanieth them as their end, a benefit 
which he that hath receiveth from God Himself the author of 
Sacraments, and not from any other natural or supernatural 
quality in them, it may be hereby both understood that 
Sacraments are necessary, and that the manner of their 
necessity to life supernatural is not in all respects as food 
unto natural life, because they contain in themselves no vital 
force or efficacy, they are not physical but moral instruments 
of salvation, duties of service and worship, which unless 
we perform as the Author of Grace requireth, they are 
unprofitable. For all receive not the grace of God which 
receive the Sacraments of His grace. Neither is it ordinarily 
His will to bestow the grace of Sacraments on any but by 
the Sacraments ; which grace also they that receive by 
Sacraments or with Sacraments receive it from Him and 
not from them. For of Sacraments the very same is true 
which Solomon's wisdom observeth in the brazen serpent : 
"He that turned towards it was not healed by the thing he 
saw, but by Thee, O Saviour of all." 

This is, therefore, the necessity of Sacraments. That 
saving grace which Christ originally is or hath for the 
general good of His whole church, by Sacraments He 
severally deriveth into every member thereof. Sacraments 
serve as the instruments of God to that end and purpose : 
moral instruments, the use whereof is in our hands, the effect 
in His ; for the use we have His express commandment, for 
the effect His conditional promise : so that without our 



Richard Hooker. 



in 



obedience to the one, there is of the other no apparent 
assurance ; as contrariwise, where the signs and Sacraments 
of His grace are not either through contempt unreceived 
or received with contempt, we are not to doubt but that 
they really give what they promise, and are what they 
signify. For we take not Baptism nor the Eucharist for 
bare resemblances or memorials of things absent, neither 
for naked signs and testimonies assuring us of grace received 
before, but (as they are indeed and in verity) for means 
effectual whereby God, when we take the Sacraments, 
delivereth into our hands that grace available unto eternal 
life, which grace the Sacraments represent or signify. 



He which hath said of the one Sacrament, " Wash and 
be clean," hath said concerning the other likewise, " Eat 
and live." If, therefore, without any such particular and 
solemn warrant as this is that poor distressed woman coming 
unto Christ for health could so constantly resolve herself, 
"May I but touch the skirt of His garment I shall be whole," 
what moveth us to argue of the manner how life should 
come by bread, our duty being here but to take what is 
offered, and most assuredly to rest persuaded of this, that 
can we but eat we are safe? When I behold with mine 
eyes some small and scarce discernible grain or seed whereof 
nature maketh promise that a tree shall come, and when 
afterwards of that tree any skilful artificer undertaketh to 
frame some exquisite and curious work, I look for the event, 
I move no question about performance either of the one 
or of the other. Shall I simply credit nature in things 
natural, shall I in things artificial rely myself on art, never 
offering to make doubt, and in that which is above both 
art and nature refuse to believe the Author of both, except 
He acquaint me with His ways, and lay the secret of His 
skill before me 1 ? Where God Himself doth speak those 
things which either for height and sublimity of matter, or 
else for secresy of performance, we are not able to reach 
unto, as we may be ignorant without danger, so it can be 
no disgrace to confess we are ignorant. Such as love 



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The Lord's Supper. 



piety will as much as in them lieth know all things that 
God commandeth, but especially the duties of service which 
they owe to God. As for His dark and hidden works, 
they prefer, as becometh them in such cases, simplicity of 
faith before that knowledge which curiously sifting what it 
should adore, and disputing too boldly of that which the 
wit of man cannot search, chilleth for the most part all 
warmth of zeal, and bringeth soundness of belief many times 
into great hazard ; let it, therefore, be sufficient for me, 
presenting myself at the Lord's Table, to know what there 
I receive from Him, without searching or inquiring of the 
manner how Christ performeth His promise ; let disputes 
and questions, enemies to piety, abatements of true devotion, 
and hitherto in this cause but over-patiently heard, let them 
take their rest ; let curious and sharp-witted men beat their 
heads about what questions themselves will ; the very letter 
of the Word of Christ giveth plain security that these 
mysteries do as nails fasten us to His very cross; that by 
them we draw out, as touching efficacy, force, and virtue, 
even the blood of His gored side ; in the wounds of our 
Redeemer we there dip our tongues, we are dyed red both 
within and without, our hunger is satisfied and our thirst 
for ever quenched ; they are things wonderful which he 
feeleth, great which he seeth, and unheard of which he 
uttereth, whose soul is possessed of this Paschal Lamb and 
made joyful in the strength of this new wine ; this bread 
hath in it more than the substance which our eyes behold ; 
this cup, hallowed with solemn benediction, availeth to the 
endless life and welfare both of soul and body, in that it 
serveth as well for a medicine to heal our infirmities and 
purge our sins, as for a sacrifice of thanksgiving ; with 
touching it sanctifieth, it enlighteneth with belief, it truly 
conformeth us unto the image of Jesus Christ : what these 
elements are in themselves it skilleth not, it is enough 
that to me which take them they are the Body and Blood 
of Christ, His promise in witness hereof sufficeth, His Word 
He knoweth which way to accomplish ; why should any 
cogitation possess the mind of a faithful communicant but 
this : O my God thou art true, O my soul thou art happy ! 



Henry Smith. 



"3 



HENRY SMITH. 

" After He had given thanks, He brake it, and gave unto 
them, and said, Take eat:" for when He had given thanks 
to God, then it was sanctified, and blessed, and lawful to 
eat: so when thou servest God, then it is lawful for thee 
to use God's blessings, then thou mayest eat and drink as 
Christ did, but not before ; for these things were created to 
serve them which serve God; if thou dost not serve Him 
for them, thou encroachest upon God's blessings, and 
stealest His creatures, which are no more thine than thou 
art His : for the good God created all things for good men, 
as the devil's possessions are reserved for evil men. 

Therefore, as Christ would not break the bread before He 
had given thanks to the founder; so know that there is 
something to be done before thou receive any benefit of 
God: and presume not to use His creatures with more 
liberty than His Son did, which did not eat without giving 
thanks, nor rise again without singing a Psalm. 

It followeth, "This is my body." Here is the fruit of 
His thanks before; He prayed that the bread and wine 
might be blessed, and they were blessed. As Isaac's blessing 
showed itself upon Jacob whom he blessed, so Christ His 
blessing appeared straight upon these mysteries : for it could 
not be said before, "This is my body," because it was mere 
bread; but now it may be called His body, because His 
blessing hath infused that virtue into it, that it doth not 
only represent His body, but convey His body and Himself 
unto us. The efficacy of this blessing is in this Sacrament 
ever since, sanctifying it unto us as well as it did to the 
apostles, even as Christ's prayer staid Peter's faith after 
Christ was dead. 

Now ye have heard the meaning of these words, "He 
took bread, and blessed it, and brake it, and gave it," you 
shall see with what a mystical resemblance they unite Christ 



ii4 



The Lord^s Supper. 



and us. First, as Christ in the Supper took bread to feed 
us, so in His birth He took our flesh to save us. Secondly, 
as Christ, when He had taken the bread, blessed the bread 
to make it a spiritual food ; so Christ, when He had taken our 
flesh, poured forth most rich and precious graces into it, to 
make it food of life unto us. Thirdly, as Christ, when He had 
blessed the bread, brake the bread; so Christ, when He 
had filled His body with most precious graces, brake it up 
like a rich treasure house ; His hands by the nails, His back 
by the stripes, His head by the thorns, His side by the spear, 
that out of every hole a river of grace and goodness might 
issue and flow forth unto us. Lastly, as Christ gave the 
bread when He had broken it, so Christ (by a lively 
faith) communicateth His body after He hath crucified it. 
Hereby we are taught, that when we see the minister take 
the bread to feed us we may conceive that Christ (being 
God from everlasting) took our flesh to save us. When 
we see the minister bless the bread to a holy use, we 
must conceive that Christ (by uniting the Godhead unto it) 
sanctified His flesh for our redemption. When we see the 
minister break the bread to sustain our bodies, we must 
conceive that Christ in His death brake His body to 
refresh our souls. When we see the minister give the 
bread to our hand, we must conceive that Christ as truly 
offereth Himself to our faith to be received of us. 



" Let a man examine himself, and so let him eat : " that 
is, let him examine firs% and receive after : for if we should 
receive the bread of the earth reverently, how should we 
receive the Bread of Heaven? When Jehonadab came to 
Jehu his chariot he said, " Is thy heart upright as my heart 
is toward thee?" So when we come to the Lord's Table 
He would have our hearts upright to Him, as His heart is 
to us : for who feasteth • his enemies and mockers % The 
golden ring sitteth highest at our table, but the wedding 
garment sitteth highest at this table. It is safer eating with 
unwashed hands than with an unwashed heart. The Jews 
were taught to choose the lamb of the Passover on the 



Henry Smith. 



tenth day of the first month, in which month they came out 
of Egypt ; and on the fourteenth day after they were taught 
to . eat him : so they had four days' respite between the 
choosing and the killing to prepare and sanctify themselves 
for the Passover, which was a sign of the Lord's Supper. 
This admonished them that the matter (now to be per- 
formed) was very weighty, and therefore they were deeply 
to consider it: for now was the action and sum of all 
salvation in handling. If they did prepare themselves so 
before they did receive the figure of this Sacrament, how 
should we be prepared before we receive the Sacrament 
itself! "Therefore as Josiah commandeth the Levites to 
prepare the people, so Paul adviseth the people to prepare 
themselves, that is, to examine whether they have faith and 
love and repentance before they come to this feast. By 
this all may see, first, that Paul would have every layman 
skilful in the Scripture, that he be able to examine himself 
by it : for this admonition is not to them which minister the 
Sacrament, but to all which receive the Sacrament. And 
the rule by which we must examine ourselves is the law 
which we should obey; therefore if the rule be unknown, 
the examination must be undone. Our doctrine must be 
examined by the doctrine of the prophets and apostles; 
our prayers must be examined by the six petitions of 
Christ's prayer; our belief must be examined by the twelve 
articles of faith ; our life must be examined by the ten 
commandments of the law. Now he which hath his touch- 
stone may try gold from copper ; but he which hath it not 
takes one for the other: therefore before Paul's examine, 
you had need to learn Christ's search; "Search the Scrip- 
tures," and they will lighten you to search yourselves. 

" Let a man examine himself before he eat." Here is 
first an examination ; secondly, an examination of ourselves ; 
thirdly, an examination before we come to the Sacrament. 
Touching the first ; here Paul saith, " Examine yourselves," ; 
but in 2 Cor. xiii, he doubleth his charge, "Prove yourselves," 
and again at next word, "Examine yourselves," as if he 
should say, this work must be done when it is done, 
because it is never throughly done; and therefore we 



n6 



The Lord's Supper. 



must double our examination as Paul doubleth his counsel. 
If a man suspect his enemy, he will try him with a question ; 
if that will not search him, he will put forth another; if 
that be spied, he will move another ; like one which putteth 
divers keys into a lock until it open ; so he which examineth 
must try and try, prove and prove, search and search; 
for the angel of darkness is like an angel of light, and 
we have no way to discover him but that of John : "Try 
the spirits." God examineth with trials, the devil examineth 
with temptations, the world examineth with persecutions ; 
we which are thus examined had need to examine too. 
If any man skill not what "Examining" meaneth, the very 
word "Examine" is so pregnant, that it prompteth us 
how we should examine ; for it signifieth to put ourselves 
unto the touchstone, as if we would try gold from copper. 
Therefore one saith that examination is the eye of the 
soul, whereby she seeth herself, and her safety, and her 
danger, and her way which she walketh, and her pace 
which she holdeth, and the end to which she tendeth: 
she looks into her glass, and spieth every spot in her 
face, how all her graces are stained; then she takes the 
water of life, and washeth her blots away. After she 
looks again, and beholdeth all her gifts ; her faith, fear, 
love, patience, meekness, and marketh how every one 
do flourish or wither. If they fade and decay, that she 
feeleth a consumption ; then she takes preservatives and 
restoratives of prayer, and counsel, and repentance, before 
the sickness grow. Thus every day she letteth down a 
bucket into her heart, to see what water it bringeth up, 
lest she should corrupt within, and perish suddenly. 



Now we come to that examination which is the epitome 
or abridgment of all these, for memory is short, and all 
are not of one strength, but some run, and some go, and 
some creep, and all do well, so long as they strive to 
perfection. The matters whereof principally the mind 
should be examined before the Sacraments are these. 

First, whether thou hast faith, not only to believe that 



Henry S??iith. 



117 



Christ died, but that He died for thee ; for as the 
Scripture calleth Him a Redeemer, so Job calleth Him 
his Redeemer. 

The second article is, whether thou be in charity ; not 
whether thou love them which love thee, but whether 
thou love them that hate thee : for Christ commandeth us 
"To love our enemies." 

The third article is, whether thou repent, not for thy 
open and gross sins, but for thy secret sins and petty sins, 
because Christ saith, " That we must give account of every 
idle word." 

The fourth article is, whether thou resolve not to sin 
again for any cause, but to amend thy evil life, not when 
age cometh, or for a spurt, but to begin now, and last till 
death : for Christ is Alpha and Omega, both the beginning 
and the end, as well in our living as in our being, which 
hath made no promise to them which begin, but to them 
which persevere. 

The last article is, whether thou canst find in thy heart 
to die for Christ as Christ died for thee: we are bid not 
only to follow Him, but to bear His cross : and, therefore, 
we are called servants, to show how we should obey, and 
we are called soldiers, to show how we should surfer. 

These are the receiver's articles, whereof his conscience 
must be examined before he receive this Sacrament : 
happy is he which can say "All these have I kept:" for the 
dove was not so welcome to Noah as this man is to Christ. 
But if thou find not these affections within, but a nest of 
vices, leave thine offering at the altar, and return to thine 
examination again, for thou art not a fit guest t<9 sup with 
the Lord until thou have on this "Wedding garment." 



H 



n8 



The Lord^s Supper. 



ANTHONY FARINDON, B.D. 

Ye that approach the Table of the Lord to receive the 
Sacrament of His body and blood, consider well whose 
body and blood it is. Draw near ; for it is Jesus. But 
draw near with reverence ; for it is the Lord. And as He 
was once offered upon the cross, so in these outward 
elements He now offereth Himself unto you with all the 
benefits of His death. For here is comprehended not only 
panis Domini, but pa?iis Dominus ; not only "The bread of 
the Lord," but also "The Lord Himself, who is that living 
bread which came down from heaven." (John vi., 51.) And 
how will ye appear before your Jesus, but with love and 
gratitude, and Avith that "New song of the Saints and 
Angels," " Worthy is the Lamb that was slain to receive 
power, and riches, and wisdom, and strength, and honour, 
and glory, and blessing'?" (Rev. v., 12.) And how will ye 
appear before your Lord but with humility and reverence, 
with broken hearts for your neglect, and strong and 
well-made resolutions to fall down and worship and serve 
Him all the days of your life % For if the ancient 
Christians, out of their high esteem of the Sacrament, 
were scrupulous and careful that not one part of the 
consecrated bread nor one drop of the consecrated wine 
should fall to the ground, but thought it a sin, though it 
were but a chance or misfortune ; quanti piaculi erit 
Dominum negligere ! "What an unexpiable crime will it 
be to neglect the Lord Himself ! " If the Sacrament hath 
been thought worthy of such honour, what honour is due 
to Jesus the Lord % Bring, then, your offerings and 
oblations, and offer them here, as He offered Himself upon 
the cross; your "Gold, and frankincense, and myrrh ;" your 
temporal ""goods, your prayers, your mortification ; that this 
" Lord may hold forth His golden sceptre " to you, that 
you may "Touch the top of it" and be received into 
favour. (Esther v., 2.) For what else doth the Eucharist 
signify 1 We call the Sacraments " The signs and seals of 
the covenant of grace." "But they are also," saith 



Anthony Farindon. 



119 



Contarene, "The protestations of our faith," by which 
we believe not only the articles of our creed but the 
Divine promise and institution. And faith is vocal, and 
will awake our viol and harp, our tongue, and all the powers 
and faculties of our soul, and breathe itself forth in songs 
of thanksgiving. And they are the protestations of our 
repentance also, which will speak in sighs and groans 
unutterable. And they also are the protestations of our 
hope, which is ever looking for and rejoicing in and talking 
of that which is laid up. And they are the protestations 
of our charity, which maketh the tongue and hand "As 
the pen of a ready writer," whose words are more sweet, 
whose language is more delightful, than that which is uttered 
by the tongues of men and of angels. And if ye thus speak 
in faith, speak in the bitterness of your souls, speak in 
hope, and speak in the heavenly dialect, which is love, ye 
then truly say Jesus est Dominus, "Jesus is the Lord." 
And this Jesus shall be your Jesus, shall plead and intercede 
for you, fill you with all the comforts and ravishments of 
His gospel. And this Lord shall descend to meet you here, 
and welcome you to His Table : and when He shall "Descend 
with a shout, with the voice of the archangel, and with the 
trump of God," He will enable and encourage you to 
"Meet Him in the air," and take you up with Him into 
heaven, that ye may be and rejoice with Jesus the Lord 
for evermore. (1 Thess. iv., 16, 17.) Which the Lord grant 
for His infinite mercy's sake ! 



When I am to appear before God in His house and at His 
Table, I re-collect my thoughts, and turn them upon myself. 
I severely inquire in what terms I stand with God and my 
neighbour ; whether there be nothing in me, no imagination 
which standeth in opposition with Christ, and so is not suitable 
with the Feast, nor with Him that maketh it. And when 
this is done my business is at an end ; for to attempt more 
is to do nothing, or rather that which I should not do. But 
I do not ask, with the Schools, how the Ten Predicaments are 
in the Eucharist, how the bread is con- or tran-substantiated, 



120 



The Lord's Supper. 



or how the Body of Christ is there. For they who speak 
at distance most modestly, and tell us it is not 'corporally but 
yet really there, do not so define as to ascertain the manner, 
but leave it in a cloud and out of sight. "I know that my 
Redeemer liveth," (Job xix., 25,) and that He will raise me 
up at the last day: for He hath promised who raised 
Himself, and is " The firstfruits of them that slept." 
(1 Cor. xv., 20.) But I do not inquire what manner of 
trumpet it shall be that shall then sound, nor of the solemnity 
and manner of the proceeding at that day, or how the Body 
which shall rise can be the same numerical body with that 
which did walk upon the earth. It is enough for me to 
know, that " It is sown in dishonour, and shall be raised in 
glory:" (1 Cor. xv., 43 :) and my business is to rise with 
Christ here, and make good my part in this first resurrection ; 
for then I am secure, and need not to extend my thoughts 
to the end of the world to survey and comprehend the 
second. 



We must remember, (that the weaker Christian lie not 
down under his burden, not able to move towards "The 
Cup of Blessing" when it is reached forth unto him,) we 
must remember, I say, that faith and true sanctifying grace 
have a wide latitude, that they are not so quick and active 
in one man as in another, and yet may save both. There 
be who, by continual watching over themselves, by continual 
struggling with themselves, by a vehement and incessant 
pressing forward, are well near come unto the mark ; who 
have so confirmed themselves in the profession and exercise 
of Christian religion that they run their race with joy, and 
are scarce sensible of a temptation; who have made holi- 
ness so familiar to them that no wile or enterprise of Satan 
can divorce them ; in a word, who, by " That Seed which 
is in them keep themselves that the wicked one toucheth 
them not," as St. John speaketh. (1 John hi., 9; v., 18.) 
These have no oxen nor farms, these are not married to the 
world, and therefore they will come. (Luke xiv., 18, 20.) 

There be some who are but as it were incipients in the 



Anthony Farindon. 



121 



school of Christ, in their way labouring and panting forward, 
as it were in fieri, "In the making," framing, and composing 
themselves by that royal law which the church of Christ 
holdeth forth unto them ; who, though they have for some 
time sucked the breasts of the church, and " Received the 
sincere milk of the Word," (i Peter ii., 2,) are not yet 
"Grown thereby" into "Perfect men in Christ Jesus ; " have 
not yet that strength to "Destroy the whole body of sin," 
but fall sometimes into this sin, sometimes into that ; but 
those they fall into are not so many nor so manifest, not so 
offensive and hurtful to others, not of that number or bulk 
as to shut them out of the church, or to exclude them from 
the communion of saints. These "Have not yet attained," 
but they "Follow after." (Phil, hi., 12.) Though they have 
an eye toward the world, yet they come to Christ's Table 
with a firm resolution to "Pluck it out." Though their 
"Right hand offendeth" them, yet they will " Cut it off," and 
with all their strength and with all their soul shake off the 
yoke of sin, and take Christ's upon them ; and even now 
are they hot and intentive on that work. These men (I say) 
may, nay, ought to come, and here quicken their faith, 
improve their charity, strengthen and fix their resolutions. 
And they who are so severe and over-rigid as to drive them 
from it, do shut themselves out, though not from the Table, 
yet from the Feast, and are more unfit than they, because 
they want that charity which is required of a guest, even that 
charity which " Will not break the bruised reed, nor quench 
the smoking flax." (Matt, xii., 20.) It was a pious wish of 
Moses, " Would God all the Lord's people were prophets !" 
(Num. xi., 29.) And it were as much piety to wish, and 
with his spirit, "Would all Christians were perfect," that 
every one were as St. Paul, and "Knew nothing by himself!" 
(1 Cor. iv., 4.) But we are in via : and as "Travellers on the 
way," one man maketh more haste than another, walketh 
with more ease and delight, slippeth not, falleth not so often ; 
another walketh after, though not with the same speed and 
cheerfulness, because he meeteth with rubs and difficulties, 
which he every day contendeth with ; and both at last, by 
the guidance of the same Spirit, and by the power of a 
compassionate Saviour, come to their journey's end; and 



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The Lord's Supper. 



he that goeth before, and he that cometh more faintly and 
slowly after, meet at last and sit down together in the same 
heaven. And now, in such variety of tempers, such diversity 
of temptations, amongst so many errors, which some men 
quit themselves of with less, some with more, trouble, we 
may applaud those who are near the top of perfection ; but 
we must not despise those who are in their ascent, and 
labouring and striving forward after them ; " Not quench the 
Spirit " in any man, though it burn not so brightly in some 
as it doth in others who are more fully enlightened ; not 
shut them out as unclean beasts, because they discover 
something of the frailty of man. Even such as these, it is 
plain, St. Paul admitted in this chapter; (i Cor. xi. ;) and 
he pleads for them (Gal. vi., i) as for those who are "To be 
restored with the spirit of meekness : " and we cannot shut 
them out from His Table or presence whom Christ is so 
willing to meet, when, " Being weary and heavy laden, they 
come unto Him." 

There is another pretence, and it is drawn from a high 
conceit of the Sacrament, and an apprehension of an 
excessive and angelical kind of perfection which some 
conceive is necessary to the due celebration of it : and so 
they are going towards it, but make no speed ; are in action, 
but do nothing ; are coming, but never come. This may 
seem to be great humility ; but, as Bernard speaketh, Ista 
humilitas tollit humilitatem, "This humility putteth true 
humility from its office." For it is she alone that taketh us 
by the hand, and leadeth us to this Supper. Diceiido se 
indignum fecit se dignum, saith the same father of the 
centurion in the gospel: "If we can truly say, 'We are 
unworthy,' we make ourselves worthy ; " and thus we set 
forward towards it. But groundless scrupulosity, which 
many times is rather the issue of pride than the daughter of 
humility, seeth the way, and then sitteth down in it, and 
then maketh every pebble a mountain, puzzleth and 
perplexeth us ; setting us a framing and fashioning dangers 
and inconveniences to ourselves, and summing them up, like 
the man in Lucian, who sat on the sea shore numbering 
each wave as it came towards him, till at last the waves, 



Anthony Farindon. 



123 



driving one another, beat on and wrought themselves over 
his head, and drowned him. In a word : It weakeneth and 
disenableth us in the performance of our duty, and with it 
we are so good that, as the Italian proverb is, we are good 
for nothing. 

This is but a scruple indeed, and it weigheth no more, 
and the least breath is strong enough to blow it away. For 
upon the same inducement we must seal up our lips, and 
never pray ; we must stay at home, and not go to church. 
For, Tig 7Tpbg tclvtcl ikclvoq ; "What mortal is fit for these 
things 1 " How can dust and ashes speak to the Majesty of 
heaven 1 What ear is purged enough to hear His Word ? 
WTiose feet are clean enough to tread His courts 1 And 
why do we pretend weakness or uuworthiness 1 Are we too 
weak, are we too unworthy, to do His will 1 Or can Christ 
command us that which our unworthiness will make a sin 
for us to do % When the trumpet hath sounded, when the 
law is promulged, this fear must vanish. When our Saviour 
hath once spoken, "Take, eat, this is My Body," shall we 
neglect to do it, and make this our plea that we are not 
worthy to do it 1 When He would cleanse and purge us, 
shall we cry, "We are unworthy 1 ? unfit to do His will, but 
not unfit to break it 1 unfit to be redeemed, but not unfit to 
perish 1 ? unfit to empty ourselves of our pollution, but not 
unfit to settle on our lees'?" O it is ill thus to apologise and 
dispute and fret ourselves to destruction ; to lie sick and 
bed-rid in sin, and say we are unfit and unworthy to be 
healed ! And what reverence is that to Christ which 
crucifieth Him again, and trampleth His blood under our 
feet 1 For not to receive it, not to be purged and bettered 
by it, I am sure, is in the highest degree to dishonour it. 



I have dwelt the longer on this subject, because I see this 
duty so much neglected : some not fit to come, others not 
so much unfit as unwilling : some so spiritual, or rather so 
carnal and profane, that they contemn it : some so careless 
that they seldom think of it, but suffer their soul to run to 



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The Lord^s Supper. 



ruin not to be raised and repaired till it be taken from them : 
some pleading their own infirmity, others the high dignity of 
these mysteries. The best of which pretences is a sin, which 
one would think were but a hard and uneasy pillow for 
a sick conscience to rest on. "Not come, because I care not 1 ? 
Not come, because I will not] Not come, because I dare not 1 ? 
Not cornel" "That utterly is a fault;" and neglect doth 
aggrandise it, contempt doth make it yet greater : and 
infirmity and conceit of our unworthiness is another fault, 
and our high esteem of the ceremony cannot wipe it out, 
but it showeth itself even through this reverence, and 
showeth us guilty of the Body and Blood of Christ, though 
we eat not this bread nor drink this cup. We pretend, 
indeed, we cannot, but the truth is we will not, come. Let 
us not then bring in our unworthiness as an excuse ; for such 
an apology is our doom which we pass against ourselves, 
which removeth and setteth us far off from any relief of that 
mercy which should seal our pardon, because we say we 
need it not. "We ought not to do what we ought to do," 
and, "We are unworthy to do our duty," is brought in as an 
excuse, but it is our condemnation. Let us then do it, and 
let us do it often. 



ISAAC BARROW, D.D. 

Before we address ourselves to the partaking of this 
venerable mystery, we should consider whither we are going, 
what is the nature and importance of the action we set 
ourselves about; that we are approaching "To our Lord's 
Table," (so St. Paul calleth it,) to come into His more 
especial presence, to be entertained by Him with the dearest 
welcome and the best cheer that can be ; to receive the 
fullest testimonies of His mercy, and the surest pledges of 
His favour toward us ; that we are going to behold our Lord 
in tenderest love offering up Himself a sacrifice to God, 
therein undergoing the sorest pains and foulest disgraces for 
our good and salvation ; that we ought, therefore, to bring 
with us dispositions of soul suitable to such an access unto 3 



Isaac Barrow. 



125 



such an intercourse with, our gracious Lord. Had we the 
honour and favour to be invited to the table of a great 
prince, what especial care should we have to dress our 
bodies in a clean and decent garb ; to compose our minds 
in order to expression of all due respect to him ; to bring 
nothing about us noisome or ugly, that might offend his 
sight, or displease his mind : the like, surely, and greater 
care we should apply when, we thus being called, do go into 
God's presence and communion. We should, in preparation 
thereto, with all our power, endeavour to cleanse our souls 
from all impurity of thought and desire ; from all iniquity 
and perverseness ; from all malice, envy, hatred, anger, and 
all such evil dispositions, which are most offensive to God's 
all-piercing sight, and unbeseeming His glorious presence ; 
we should dress our souls with all those comely ornaments 
of grace (with purity, humility, meekness, and charity) which 
will render us acceptable and well-pleasing to Him ; we 
should compose our minds into a frame of reverence and 
awful regard to the majesty of God; into a lowly, calm, 
and tender disposition of heart, apt to express all respect due 
to His presence, fit to admit the gracious illapses of His 
Holy Spirit ; very susceptive of all holy and heavenly 
affections, which are suitable to such a communion, or may 
spring from it. We should, therefore, remove and abandon 
from us not only all vicious inclinations and evil purposes, 
• but even all worldly cares, desires, and passions, which may 
distract or discompose us, that may dull or deject us, that 
may cause us to behave ourselves indecently or unworthily 
before God, that may bereave us of the excellent fruits from 
so blessed an entertainment. 

To these purposes we should, according to St. Paul's 
advice, doKifia&iv kavrovs, examine and approve ourselves ; 
considering our past actions and our present inclinations ; 
and accordingly, by serious meditation, and fervent prayer 
to God for His gracious assistance therein, working our 
souls into a hearty remorse for our past miscarriages, and a 
sincere resolution to amend for the future; forsaking all sin, 
endeavouring in all our actions to serve and please God ; 
"Purging out/ 5 as St. Paul again enjoineth us, "The old 

h 2 



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The Lord's Supper. 



leaven of vice and wickedness ; " so that we may feast and 
celebrate this Passover, in which Christ is mystically 
sacrificed for us, in the "Unleavened" dispositions "Of 
sincerity and truth." Such are the duties previous to our 
partaking this Sacrament. 

Those duties which accompany it are, a reverent and 
devout affection of heart, with a suitable behaviour therein ; 
an awful sense of mind, befitting the majesty of that presence 
wherein we do appear, answerable to the greatness, and 
goodness, and holiness of Him with whom we converse, 
becoming the sacredness of those mysteries which are 
exhibited to us, (that which St. Paul seemeth to call diaicpivuv 
to aoifxa Kvpiov, to discern or distinguish "Our Lord's Body;" 
that is, yielding a peculiar reverence of mind and behaviour 
in regard thereto,) a devotion of heart, consisting in hearty 
contrition for our sins, which did expose our Saviour to the 
enduring such pains, then remembered; in firm resolution to 
forsake the like thereafter, as injurious, dishonourable, and 
displeasing to Him; in fervent love of Him, as full of so 
wonderful goodness and charity toward us; in most hearty 
thankfulness for those unconceivably great expressions of 
kindness toward us ; in deepest humility, upon sense of our 
unworthiness to receive such testimonies of grace and favour 
from Him, (our unworthiness "To eat the crumbs that fall 
from His Table ; " how much more to be admitted into such 
degrees of honourable communion and familiarity, of close 
conjunction and union with Him !) of pious joy in 
consideration of the excellent privileges herein imparted, 
and of the blessed fruits accruing to us from His gracious 
performances ; in a comfortable hope of obtaining and 
enjoying the benefits of His obedience and passion, by the 
assistance of His grace ; in steady faith and full persuasion 
of mind that He is (supposing our dutiful compliance) ready 
to bestow upon us all the blessings then exhibited ; in 
attentively fixing the eyes of our mind and all the powers of 
our soul (our understanding, will, memory, fancy, affection) 
upon Him, as willingly pouring forth His life for our salva- 
tion ; lastly, in motions of enlarged good -will and charity 
toward all our brethren for His sake, in obedience to His 



Isaac Barrow. 



127 



will, and in imitation of Him : such like duties should 
attend our participation of this Holy Sacrament. 

The effects of having duly performed which should appear 
in the practice of those duties which are consequent thereon ; 
being such as these: an increase of all pious inclinations 
and affections, expressing themselves in a real amendment 
of our lives, and producing more goodly fruits of obedience ; 
the thorough digestion of that spiritual nourishment, by our 
becoming more fastly knit to our Saviour by higher degrees 
of faith and love; the maintaining a more lively sense of 
His superabundant goodness ; the cherishing those influences 
of grace which descend upon our hearts in this communion, 
and improving them to nearer degrees of perfection in all 
piety and virtue ; a watchful care and endeavour in our lives 
to approve ourselves in some measure worthy of that great 
honour and favour which God hath vouchsafed us in 
admitting us to so near approaches to Himself ; an earnest 
pursuance of the resolutions, performance of the vows, 
making good the engagements, which in so solemn a manner, 
upon so great an occasion, we made and offered up unto 
our God and Saviour ; finally, the considering that by 
the breach of such resolutions, by the violation of such en- 
gagements, our sins receiving so mighty aggravation of vain 
inconstancy and wicked perfidiousness, our guilt will hugely 
be increased ; our souls relapsing into so grievous distemper, 
our spiritual strength will be exceedingly impaired ; con- 
sequently hence our true comforts will be abated, our best 
hopes will be shaken, our eternal state will be desperately 
endangered. 

There is one duty which I should not forbear to touch 
concerning this Sacrament ; that is, our gladly embracing 
any opportunity presented of communicating therein ; the 
doing so being not only our duty, but a great aid and 
instrument of piety, the neglecting it a grievous sin, and 
productive of great mischiefs to us. 

The primitive Christians did very frequently use it, 
partaking therein, as it seems, at every time of their meeting 



128 



The Lord^s Supper. 



for God's service; it is said of them by St Luke, that 
"They continued steadfastly in the apostles' doctrine and 
communion, and in breaking of bread, and in prayers;" and, 
"When you meet together," it is not (as according to the 
intent and duty of meeting it should be) "To eat the Lord's 
Supper," saith St. Paul ; and Justin Martyr, in his second 
Apology, describing the religious service of God in their 
assemblies, mentioneth it as a constant part thereof ; and 
Epiphanius reporteth it a custom in the church, derived from 
apostolical institution, to celebrate the Eucharist thrice every 
week, that is, so often as they did meet to pray and praise 
God ; which practice may well be conceived a great means 
of -kindling and preserving in them that holy fervour of piety 
which they so illustriously expressed in their conversation, 
and in their gladsome suffering for Christ's sake ; and the 
remitting of that frequency, as it is certainly a sign and an 
effect, so in part it may possibly be reckoned a cause, of the 
degeneracy of Christian practice into that great coldness 
and slackness which afterward did seize upon it, and now 
doth apparently keep it in a languishing and half-dying state. 

The rarer occasions, therefore, we now have of performing 
this duty, (the which indeed was always esteemed the 
principal office of God's service,) of enjoying this benefit, 
(the being deprived whereof was also deemed the greatest 
punishment and infelicity that could arrive to a Christian,) 
the more ready we should be to embrace them. If we dread 
God's displeasure, if we value our Lord and His benefits, 
if we tender the life, health, and welfare of our souls, we 
shall not neglect it ; for how can we but extremely offend 
God by so extreme rudeness, that when He kindly invites us 
to His Table we are averse from coming thither, or utterly 
refuse it % that when He calleth us into His presence, we 
run from Him % that when He with His own hand offereth 
us inestimable mercies and blessings, we reject them % It 
is not only the breach of God's command, who enjoined 
us "To do this," but a direct contempt of His favour and 
goodness, most clearly and largely exhibited in this office. 
And how can we bear any regard to our Lord, or be anywise 
sensible of His gracious performances in our behalf, if we are 



Isaac Barrow. 



129 



unwilling to join in thankful and joyful commemoration of 
them % How little do we love our own souls, if we suffer 
them to pine and starve for want of that food which God 
here dispenseth for their sustenance and comfort 1 ? if we 
bereave them of enjoying so high a privilege, so inestimable 
a benefit, so incomparable pleasures, as are to be found and 
felt in this service, or do spring and flow from it % What 
reasonable excuse can we frame for such neglect 1 Are we 
otherwise employed 1 What business can there be more 
important than serving God and saving our own souls 1 Is 
it wisdom in pursuance of any the greatest affair here to 
disregard the principal concern of our souls 1 Do we think 
ourselves unfit and unworthy to appear in God's presence 1 
But is any man unworthy to obey God's commands 1 Is any 
man unfit to implore and partake of God's mercy, if he be 
not unwilling to do it 1 What unworthiness should hinder 
us from remembering our Lord's excessive charity towards 
us, and thanking Him for it 1 from praying for His grace 1 
from resolving to amend our lives 1 Must we, because we 
are unworthy, continue so still, by shunning the means 
of correcting and curing us? Must we increase our 
unworthiness by transgressing our duty 1 If we esteem 
things well, the conscience of our sinfulness should rather 
drive us to it, as to our medicine, than detain us from it. 
There is no man indeed who must not conceive and confess 
himself unworthy ; therefore must no man come thither at 
God's call 1 If we have a sense of our sins, and a mind 
to leave them ; if we have a sense of God's goodness, and a 
heart to thank Him for it ; we are so worthy that we shall 
be kindly received there, and graciously rewarded. If we 
will not take a little care to work these dispositions in us, 
we are indeed unworthy ; but the being so from our own 
perverse negligence is a bad excuse for the neglect of our 
duty. In fine, I dare say, that he who, with an honest 
meaning, although with an imperfect devotion, doth address 
himself to the performance of this duty, is far more excusable 
than he that upon whatever score declineth it ; no scrupulous 
shyness can ward us from blame ; what then shall we say if 
supine sloth or profane contempt are the causes of such 
neglect ? 



The Lord's Supper. 



BISHOP JEREMY TAYLOR. 

The story of the love of our dearest Lord is written in 
largest characters, who not only was at that instant busy in 
doing man the greatest good, even then when man was 
contriving His death and His dishonour, but contrived to 
represent His bitter passion to us without any circumstances 
of horror, in symbols of pleasure and delight, that "We 
may taste and see how gracious our Lord is," who would 
not transmit the record of His passion to us in anything that 
might trouble us. No love can be greater than that which 
is so beatifical as to bestow the greatest good ; and no love 
<:an be better expressed than that which, although it is 
productive of the greatest blessings, yet is curious also to 
observe the smallest circumstances. And not only both 
these but many other circumstances and arguments of love 
concur in the Holy Sacrament, i. It is a tenderness of 
affection that ministers wholesome physic with arts and 
instruments of pleasure; and such was the charity of our 
Lord, who brings health to us in a golden chalice ; life, not 
in the bitter drugs of Egypt, but in spirits and quintessences ; 
giving us apples of Paradise, at the same time yielding food, 
and health, and pleasure. 2. Love desires to do all good to 
its beloved object, and that is the greatest love which gives 
us the greatest blessings ; and the Sacrament, therefore, is 
the argument of His greatest love, for in it we receive the 
honey and the honeycomb, the Paschal Lamb with His 
bitter herbs, Christ with all His griefs, and His passion 
with all the salutary effects of it. 3. Love desires to be. 
remembered, and to have his object in perpetual represent- 
ment ; and this Sacrament Christ designed to that purpose, 
that He, who is not present to our eyes, might always be 
present to our spirits. 4. Love demands love again, and to 
desire to be beloved is of itself a great argument of love. 
And as God cannot give us a greater blessing than His 
love, which is Himself with an excellency of relation to us 
superadded ; so what greater demonstration of it can He 
make to us than to desire us to love Him with as much 



Bishop Jeremy Taylor. 



earnestness and vehemency of desire as if we were that to 
Him which He is essentially to us, the Author of our being 
and our blessing % 5. And yet to consummate this love, and 
represent it to be the greatest and most excellent, the holy 
Jesus hath in this Sacrament designed that we should be 
united in our spirits with Him, incorporated to His body, 
partake of His divine nature, and communicate in all His 
graces ; and love hath no expression beyond this, that it 
desires to be united to its object. So that what Moses said 
to the men of Israel, " What nation is so great, who hath 
God so nigh unto them as the Lord our God is in all things 
for which we call upon Him % " we can enlarge in the 
meditation of this Holy Sacrament, for now the Lord our 
God calls upon us, not only to be nigh unto Him, but to 
be all one with Him ; not only as He was in the Incarnation, 
flesh of our flesh and bone of our bone, but also to 
communicate in spirit, in grace, in nature, in Divinity itself. 

Upon the strength of the premises, we may sooner take 
an estimate of the graces which are conveyed to us in 
reception and celebration of this Holy Sacrament and 
sacrifice. For as it is a commemoration and representment 
of Christ's death, so it is a commemorative sacrifice ; as we 
receive the symbols and the mystery, so it is a Sacrament 
In both capacities the benefit is next to infinite. For 
whatsoever Christ did at the institution, the same He 
commanded the church to do in remembrance and repeated 
rites ; and Himself also does the same thing in heaven for 
us, making perpetual intercession for His church, the body 
of His redeemed ones, by representing to His Father His 
death and sacrifice : there He sits a High Priest continually, 
and offers still the same one perfect sacrifice, that is, still 
represents it as having been once finished and consummate 
in order to perpetual and never-failing events. 

And this also His ministers do on earth : they offer up 
the same sacrifice to God, the sacrifice of the cross, by 
prayers and a commemorating rite and representment, 
according to His holy institution. And as all the effects 
of grace and the titles of glory were purchased for us on 



132 



The Lord's Supper. 



the cross, and the actual mysteries of redemption perfected 
on earth, but are applied to us and made effectual to single 
persons and communities of men by Christ's intercession in 
heaven; so also they are promoted by acts of duty and 
religion here on earth, that we may be "Workers together 
with God," (as St. Paul expresses it,) and in virtue of the 
eternal and all-sufficient sacrifice, may offer up our prayers 
and our duty, and by representing that sacrifice may send 
up, together with our prayers, an instrument of their gra- 
ciousness and acceptation. The funerals of a deceased 
friend are not only performed at his first interring, but in 
the monthly minds and anniversary commemorations ; and 
our grief returns upon the sight of a picture, or upon any 
instance which our dead friend desired us to preserve 
as his memorial : we celebrate and exhibit the Lord's 
death in Sacrament and symbol ; and this is that great 
express which, when the church offers to God the Father, 
it obtains all those blessings which that sacrifice purchased. 
Themistocles snatched up the son of king Admetus, and 
held him between himself and death, to mitigate the rage 
of the king, and prevailed accordingly. Our very holding 
up the Son of God and representing Him to His Father, is 
the doing an act of mediation and advantage to ourselves 
in the virtue and efficacy of the Mediator. As Christ is a 
priest in heaven for ever, and yet does not sacrifice Himself 
afresh, nor yet without a sacrifice could He be a priest, but 
by a daily ministration and intercession represents His 
sacrifice to God, and offers Himself as sacrificed ; so He 
does upon earth by the ministry of His servants ; He is 
offered to God, that is, He is by prayers and the Sacrament 
represented or offered up to God as sacrificed, which, in 
effect, is a celebration of His death, and the applying it to 
the present and future necessities of the church, as we are 
capable, by a ministry like to His in heaven. 

It follows, then, that the celebration of this sacrifice be, 
in its proportion, an instrument of applying the proper 
Sacrifice to all the purposes which it first designed ; it is 
ministerially and by application an instrument propitiatory; 
it is Eucharistical ; it is an homage and an act of adoration, 



Bishop Jeremy Taylor. 



133 



and it is impetratory, and obtains for us and for the whole 
church all the benefits of the sacrifice which is now cele- 
brated and applied ; that is, as this rite is the remembrance 
and ministerial celebration of Christ's sacrifice, so it is 
destined to do honour to God, to express the homage and 
duty of His servants, to acknowledge His supreme domi- 
nion, to give Him thanks and worship, to beg pardon, 
blessings, and supply to all our needs. 



If we consider this, not as the act and ministry of eccle- 
siastical persons, but as the duty of the whole church com- 
municating ; that is, as it is a Sacrament, so it is like 
the springs of Eden, from whence issue many rivers, or the 
trees of celestial Jerusalem, bearing various kinds of fruit. 
" He that eateth My flesh and drinketh My blood abides in 
Me, and I in him;" Christ is in His temple and His resting- 
place, and the worthy communicant is in sanctuary and a 
place of protection ; and every holy soul having feasted at 
His Table may say, as St. Paul, "I live, yet not I, but Christ 
liveth in me." So that "To live is Christ." "Christ is our 
life," and He dwells in the body and the spirit of every 
one that eats Christ's flesh and drinks His blood. Happy 
is that man that sits at the table of angels, that puts his 
hand into the dish with the King of all the creatures, and 
feeds upon the eternal Son of God, joining things below 
with things above, heaven with earth, life with death, that 
" Mortality might be swallowed up of life," and sin be 
destroyed by the inhabitation of its greatest Conqueror. 

And now I need not enumerate any particulars, since the 
Spirit of God hath ascertained us that Christ enters into our 
hearts, and takes possession, and abides there ; that we are 
made temples and celestial mansions ; that we are all one 
with our Judge and with our Redeemer ; that our Creator 
is bound unto His creature with bonds of charity which 
nothing can dissolve unless our own hands break them ; 
that man is united with God, and our weakness is fortified 
by His strength, and our miseries wrapped up in the golden 



134 



The Lord^s Supper. 



leaves of glory. Hence it follows that the Sacrament is an 
instrument of reconciling us to God, and taking off the 
remnant guilt, and stain, and obligations of our sins. "This 
is the blood that was shed for you for the remission of sins. 
For there is no condemnation to them that are in Christ 
Jesus." And such are all they who worthily eat the flesh of 
Christ ; by receiving Him they more and more receive 
remission of sins, redemption, sanctification, wisdom, and 
certain hopes of glory. For as the soul touching and united 
to the flesh of Adam contracts the stain of original misery 
and imperfection, so much the rather shall the soul united to 
the flesh of Christ receive pardon and purity, and all those 
blessed emanations from our union with the second Adam. 

But this is not to be understood as if the first beginnings 
of our pardon were in the Holy Communion ; for then a 
man might come with his impurities along with him, and lay 
them on the Holy Table to stain and pollute so bright a 
presence. No; first repentance must prepare the ways of 
the Lord, and in this holy rite those words of our Lord are 
verified, "He that is justified, let him be justified still;" that 
is, here he may receive the increase of grace, and as it grows 
so sin dies, and we are reconciled by nearer unions and 
approximations to God. 

The Holy Sacrament is the pledge of glory and the earnest 
of immortality ; for when we have received Him who hath 
overcome death, and henceforth dies no more, He becomes 
to us like the tree of life in Paradise ; and the consecrated 
symbols are like the seeds of an eternal duration, springing up 
in us to eternal life, nourishing our spirits with grace, which 
is but the prologue and the infancy of glory, and differs from 
it only as a child from a man. But God first raised up His 
Son to life, and by giving Him to us hath also consigned us 
to the same state ; for " Our life is hid with Christ in God." 
" When we lay down and cast aside the impurer robes of 
flesh, they are then but preparing for glory ; and if by the 
only touch of Christ, bodies were redintegrate and restored 
to natural perfections, how shall not we live for ever who 
eat His flesh and drink His blood?" It is the discourse of 



Bishop Jeremy Taylor. 



135 



St. Cyril ; and let all the mysterious places of Holy Scripture 
concerning the effects of Christ communicated in the blessed 
Sacrament be drawn together in one scheme, we cannot but 
observe that, although they are so expressed as that their 
meaning may seem intricate and involved, yet they cannot 
be drawn to any meaning at all but it is as glorious in its 
sense as it is mysterious in the expression; and the more 
intricate they are the greater is their purpose ; no words 
being apt and proportionate to signify this spiritual secret 
and excellent effects of the Spirit. A veil is drawn before 
all these testimonies, because the people were not able to 
behold the glory which they cover with their curtain ; and 
Christ dwelling in us, and giving us His flesh to eat and His 
blood to drink, and the hiding of our life with God, and 
the communication of the body of Christ, and Christ being 
our life, are such secret glories, that as the fruition of them 
is the portion of the other world, so also is the full perception 
and understanding of them ; for, therefore, God appears to us 
in a cloud, and His glories in a veil, that we, understanding 
more of it by its concealment than we can by its open face, 
which is too bright for our weak eyes, may with more piety 
also entertain the greatness by these indefinite and mysterious 
significations than we can by plain and direct intuitions, 
which, like the sun in a direct ray, enlightens the object but 
confounds the organ. 



If after all diligence it be still feared that a man is not 
well prepared, I must say that it is a scruple, that is, a trouble 
beyond a doubt, and without reason, next to superstition, 
and the dreams of religion. And it is nourished by imagining 
that no duty is accepted if it be less than perfection, and 
that God is busied in heaven, not only to destroy the wicked, 
and to dash in pieces vessels of dishonour, but to break 
a bruised reed in pieces, and to cast the smoking flax into 
the flames of hell. In opposition to which we must know 
that nothing makes us unprepared but an evil conscience, a 
state of sin, or a deadly act ; but the lesser infirmities of our 
life, against which we daily strive, and for which we never 
have any kindness or affections, are not spots in these feasts 



136 



The Lord^s Supper. 



of charity, but instruments of humility, and stronger invitations 
to come to those rites which are ordained for corroboratives 
against infirmities of the soul, and for the growth of the 
spirit in the strengths of God. 

For those other acts of preparation which precede and 
accompany the duty, the better and more religiously they 
are done they are indeed of more advantage and honorary 
to the Sacrament ; yet he that comes in the state of grace, 
though he takes the opportunity upon a sudden offer, sins 
not ; and in such indefinite duties, whose degrees are not 
described, it is good counsel to do our best ; but it is ill to 
make them instruments of scruple, as if it were essentially 
necessary to do that in the greatest height which is only 
intended for advantage and the fairer accommodation of 
the mystery. But these very acts, if they be esteemed 
necessary preparations to the Sacrament, are the greatest 
arguments in the world that it is best to communicate 
often, because the doing of that which must suppose the 
exercise of so many graces must needs promote the interest 
of religion, and dispose strongly to habitual graces by our 
frequent and solemn repetition of the acts. It is necessary 
that every communicant be first examined concerning the 
state of his soul by himself or his superior, and that very 
scrutiny is in admirable order towards the reformation of 
such irregularities which time and temptation, negligence 
and incuriousness, infirmity or malice, hath brought into the 
secret regions of our will and understanding. Now, although 
this examination be therefore enjoined, that no man should 
approach to the Holy Table in the state of ruin and repro- 
bation, and that, therefore, it is an act not of direct prepara- 
tion, but an inquiry whether we be prepared or no, yet this 
very examination will find so many little irregularities, and 
so many great imperfections, that it will appear the more 
necessary to repair the breaches and lesser ruins by such 
acts of piety and religion ; because every communication is 
intended to be a nearer approach to God, a further step 
in grace, a progress towards glory, and an instrument of 
perfection ; and, therefore, upon the stock of our spiritual 
interests, for the purchase of a greater hope, and the advan- 



Bishop Jeremy Taylor. 



137 



tages of a growing charity, ought to be frequently received. 
I end with the words of a pious and learned person : " It is 
a vain fear and an imprudent reverence that procrastinates 
and defers going to the Lord that calls them;"* they deny 
to go to the fire, pretending they are cold, and refuse physic 
because they need it. 



A PRAYER. 

O blessed and eternal Jesus, who gavest Thyself a sacrifice 
for our sins, Thy body for our spiritual food, Thy blood to 
nourish our spirits and to quench the flames of hell and 
lust, who didst so love us, who were Thine enemies, that 
Thou desiredst to reconcile us to Thee, and becamest all 
one with us, that we may live the same life, think the same 
thoughts, love the same love, and be partakers of Thy 
resurrection and immortality; open every window of my 
soul that I may be full of light, and may see the excellency 
of Thy love, the merits of Thy sacrifice, the bitterness of 
Thy passion, the glories and virtues of the mysterious 
Sacrament. Lord, let me ever hunger and thirst after this 
instrument of righteousness, let me have no gust or relish of 
the unsatisfying delights of things below, but let my soul 
dwell in Thee, let me for ever receive Thee spiritually, and 
very frequently communicate with Thee sacramentally, and 
imitate Thy virtues piously and strictly, and dwell in the 
pleasures of Thy house eternally. Lord, "Thou hast prepared 
a table for me against them that trouble me;" let that Holy 
Sacrament of the Eucharist be to me a defence and shield, 
a nourishment and medicine, life and health, a means of 
sanctification and spiritual growth, that I, receiving the body 
of my dearest Lord, may be one with His mystical body, 
and of the same spirit united with indissoluble bonds of a 
strong faith, and a holy hope, and a never-failing charity, 
that from this veil I may pass into the visions of eternal 
clarity, from eating Thy body to beholding Thy face in the 
glories of Thy everlasting kingdom, O blessed and eternal 
Jesus. Amen. 



* Johan. Gerson in Magnificat. 



138 The Lord's Supper. 

In the act of receiving, exercise acts of faith with much 
confidence and resignation, believing it not to be common 
bread and wine, but holy in their use, holy in their significa- 
tion, holy in their change, and holy in their effect ; and 
believe, if thou art a worthy communicant, thou dost as 
verily receive Christ's body and blood to all effects and 
purposes of the Spirit, as thou dost receive the blessed 
elements into thy mouth, that thou puttest thy finger to 
His hand, and thy hand into His side, and thy lips to His 
fontinel of blood, sucking life from His heart : and yet if 
thou dost communicate unworthily thou eatest and drinkest 
Christ to thy danger, and death, and destruction. Dispute 
not concerning the secret of the mystery and the nicety of 
the manner of Christ's presence; it is sufficient to thee that 
Christ shall be present to thy soul as an instrument of 
grace, as a pledge of the resurrection, as the earnest of glory 
and immortality, and a means of many intermedial blessings, 
even all such as are necessary for thee, and are in order to 
thy salvation. And to make all this good to thee, there is 
nothing necessary on thy part but a holy life, and a true 
belief of all the sayings of Christ ; amongst which, indefi- 
nitely assent to the words of institution, and believe that 
Christ in the Holy Sacrament gives thee His body and His 
blood. He that believes not this is not a Christian. He 
that believes so much needs not to inquire farther, nor to 
entangle his faith by disbelieving his sense. 



When I said that the sacrifice of the cross, which Christ 
offered for all the sins and all the needs of the world, is 
presented to God by the minister in the Sacrament, and 
offered up in prayer and Sacramental memory, after the 
manner that Christ Himself intercedes for us in heaven, (so 
far as His glorious priesthood is imitable by His ministers 
on earth,) I must of necessity also mean that all the benefits 
of that sacrifice are then conveyed to all that communicate 
worthily. But if we descend to particulars, then and there 
the church is nourished in her faith, strengthened in her 
hope, enlarged in her bowels with an increasing charity. 



Bishop Jeremy Taylor. 



139 



There all the members of Christ are joined with each other, 
and all to Christ their head; and we again renew the 
covenant with God in Jesus Christ, and God seals His part, 
and we promise for ours, and Christ unites both, and the 
Holy Ghost signs both in the collation of those graces which 
we then pray for and exercise and receive all at once. There 
our bodies are nourished with the signs, and our souls with 
the mystery : our bodies receive into them the seed of an 
immortal nature, and our souls are joined with Him who is 
the firstfruits of the resurrection, and never can die. And 
if we desire anything else and need it, here it is to be prayed 
for, here to be hoped for, here to be received. Long life, 
and health, and recovery from sickness, and competent 
support and maintenance, and peace, and deliverance from 
our enemies, and content, and patience, and joy, and 
sanctified riches, or a cheerful poverty, and liberty, and 
whatsoever else is a blessing, was purchased for us by Christ 
in His death and resurrection, and in His intercession in 
heaven. And this Sacrament being that to our particulars 
which the great mysteries are in themselves, and by design 
to all the world, if we receive worthily, we shall receive any 
of these blessings according as God shall choose for us ; 
and He will not only choose with more wisdom, but also 
with more affection, than we can for ourselves. 

After all this, it is advised by the guides of souls, wise 
men and pious, that all persons should communicate very 
often, even as often as they can, without excuses or delays ; 
everything that puts us from so holy an employment, when 
we are moved to it, being either a sin or an imperfection, 
an infirmity or indevotion and inactiveness of spirit. 

All Christian people must come. They, indeed, that are 
in the state of sin must not come so, but yet they must 
come. First they must quit their state of death, and then 
"partake of the bread of life. They that are at enmity with 
their neighbours must come, that is no excuse for their not 
coming ; only they must not bring their enmity along with 
them, but leave it, and then come. They that have variety 
of secular employments must come ; only they must leave 



140 



The Lord^s Supper. 



their secular thoughts and affections behind them, and then 
come and converse with God. If any man be well grown 
in grace he must needs come, because he is excellently- 
disposed to so holy a feast ; but he that is but in the 
infancy of piety had need to come, that so he may grow 
in grace. The strong must come lest they become weak ; 
and the weak that they may become strong. The sick must 
come to be cured, the healthful to be preserved. They 
that have leisure must come, because they have no excuse ; 
they that have no leisure must come hither, that by so 
excellent religion they may sanctify their business. The 
penitent sinners must come that they may be justified ; 
and they that are justified that they may be justified still. 
They that have fears and great reverence to these mysteries, 
and think no preparation to be sufficient, must receive, that 
they may learn how to receive the more worthily ; and they 
that have a less degree of reverence must come often, to 
have it heightened : that as those creatures that live amongst 
the snows of the mountains turn white with their food and 
conversation with such perpetual whitenesses, so our souls 
may be transformed into the similitude and union with 
Christ by our perpetual feeding on Him, and conversation, 
not only in His courts, but in His very heart, and most 
secret affections and incomparable purities. 



BISHOP PATRICK. 

We should think when we go to the Table of the Lord 
that we go to join ourselves more closely to our Head, and 
to unite our hearts more firmly to the fountain of our life. 
That we go to receive of His Holy Spirit, which, like wine 
running through our veins, should diffuse itself into all the 
vital powers of our souls, and make us more able and 
strong, active and quick, ready and forward in the service 
of our Saviour. We should think that hereby we may get 
greater victories over our enemies, if we do not betray our 
succours ; that we may more complete our conquests, if we 



Bishop Patrick. 



141 



use the power that is sent unto us. We should look upon 
this bread as the bread of life, and conceive that we take 
the cup of immortality into our hands, and that the next 
draught may be in the kingdom of God, when our bodies 
shall be raised to feast at the eternal Supper of the Lamb. 
For this is but a just consequence of forgiveness of sins, that 
our bodies should live again which became mortal through 
sin. And, therefore, as Christ here seals unto us the one, so 
He likewise assures us of the other, and gives unto us the 
earnest of the Spirit. What joy, then, must these thoughts 
needs create in our souls'? What better cheer can we 
desire? What greater dainties would we taste than this 
holy feast affords ? or what cause would we have of thanks- 
giving more than hath been named ? 



Lay thy hand, Christian reader, upon thy heart, before 
thou comest to this Table, and feel how the pulse of thy 
soul beats: mind whether it beat evenly, or after a dis- 
tempered sort. Doth it move three times as quick when 
thou thinkest of the world as it doth when God is in thy 
heart? When art thou all in a heat? when thou art in 
pursuit of the world, or when thou followest after God? 
Ask thy heart, Whom dost thou love most? what is it that 
thou dost most constantly desire? in what company is it 
thy pleasure to be? Dost thou love the Lord thy God 
with all thy heart, and with all thy mind, and all thy 
strength ? hadst thou rather die than displease Him ? are 
thy graces not only alive, but lively ? Come, then, let us 
go to this holy feast, and thank the Lord for this grace, and 
for all His other favours. 



MEDITATION BEFORE THE SACRAMENT. 

Consider with yourself, some time before you intend to 
communicate, that you are invited to come not only into 
the presence but unto the Table of God ; to be one of the 



142 



The Lord's Supper. 



guests of the Lord of the whole world. What a grace, 
what an honour is this! Shall any business, any pleasure 
on earth, put by the thoughts of it 1 ? It is impossible, if you 
remember what the great God is who calls you to Him ; 
and that He sets the body of His Son before you upon 
your table ; and that your cup is filled with His blood ; that 
the angels think it not below them to wait on you and 
minister to you; and the Divine Spirit will be ready to 
breathe upon you, and fill you with such holy love, that you 
shall send up your soul in joyful hymns of praise and 
thanks to God our Saviour. With what admiration should 
you receive the news of this invitation ! With what 
reverence ought you to approach Him ! With what for- 
wardness of love, with what gladness of heart, should you 
go to meet our blessed Lord ! Was there ever any kindness 
(should you think with yourselves) like unto that of His 1 ? 
Did there ever such a furnace of love (if I may so represent 
it) burn in any heart? Could He do more than die the 
bloody and shameful death of the cross for to save sinners 1 
How is it possible that the remembrance of this tender love 
and compassion should ever die ? or that any heart should 
freeze over such a fire? Unless we be wilfully careless, I 
see that He will have our love : He will not suffer anything 
to rob Him of the purchase of His blood. For lest we 
should prove so ungrateful as to let Him slip out of our 
mind, He hath left Himself still among us in sensible 
signs and representations. By these He shows us His 
bloody death and passion: He makes Himself present to 
our faith : and we may see that He is desirous to do more 
than die for us, having contrived a way to live for ever in 
us, and be firmly united to us. 

What manner of love is this that heaven hath manifested 
unto us % Who can refrain from tears of grief and sorrow 
to think of his own ingratitude, and from tears of joy to 
think of the wonderful kindness of the Lord? Can you 
look on Him who was pierced for our sins, and not lament 
and mourn ? Can you see His bleeding wounds, and not 
be troubled? No pious heart can be so hard. And yet, 
when you consider that by those stripes you are healed, 



Bishop Patrick. 



143 



that He hath washed us from our sins in His blood, that 
faithful souls may take sanctuary in His wounds, and be 
secure and safe, you cannot choose but rejoice in the Lord, 
and be glad in His salvation. 

Call to your soul, then, and bid it awaken in itself the 
liveliest thoughts of Him and the devoutest affections to 
Him. Call to it to put itself in tune, to string (as I may so 
speak) the instruments of joy and praise; and stir up all 
the graces of the Holy Spirit : that so you may go with a 
deep humility, a godly sorrow, a perfect hatred of all sin, 
both of the flesh and of the spirit, a strong resolution against 
them ; with a lowly faith, and in the heights of love ; with 
enlarged desires and great longings, to this holy feast. Ask 
your soul, What dost thou think of? what dost thou love? 
what dost thou long for? with what intentions art thou going 
to the Lord's Table ? Are the treasures of Christian 
wisdom and knowledge more in thine account than thousands 
of gold and silver? Dost thou heartily believe the Holy 
Gospel of Christ Jesus, and love Him and His religion in 
sincerity? Is all sin already bleeding to death in thee, and 
hadst thou rather die than willingly offend thy Saviour that 
died for thee ? Art thou going to hang all remaining affection 
to them upon His cross ; that there they may be perfectly 
crucified, and never taken down till by continued meditation 
on it they be quite dead? Resolve, then, to go and tell 
Him as much, to declare and show to Him that this is the 
sense of thine heart. Only ask thyself again, What appetite 
dost thou feel in thee? Art thou going as a thirsty man 
to his drink ? or a hungry man to his food ? or a bride to 
the marriage of a chosen soul, dearer than all the world 
beside? Or dost thou feel something like these things in 
thine heart? What is it that thou hungerest and thirstest 
after? Is it the tastes of the love of God? Is it His divine 
grace and Holy Spirit? Dost thou long to be more like 
Him, and made partaker of His divine nature? Art thou 
going to make a new resignation of thyself to Him, to be 
made one spirit with Him, never any more to depart from 
Him ? Then think how the Bridegroom will welcome thee ; 
how our Saviour, I mean, will declare and set forth His love 



144 



The Lord's Supper. 



to thee, and give thee assurances that His mercy endureth 
for ever, and bid thee rejoice and be exceeding glad in 
what He hath done already, and in the hopes thou hast of 
what He will do hereafter. 



DR. LANCELOT ADDISON, 

Dean of Lichfield, 1683. 

When you find your heart duly furnished with faith toward 
God, and (the proper effect thereof) charity toward man, 
you must once more go down into your soul, to see if it 
have that holy and heavenly temper called devotion ; which 
is a grace so suitable to the receiving of the Sacrament that 
it seems to make up the whole office. And if devotion be 
not so warm and vigorous in your soul as it ought and you 
would have it to be, you must inquire into the impediments 
thereof in order to their speedy removal. Now amongst 
the fatal hindrances of devotion the cares of the world are 
with too great justice chiefly to be reckoned; for they 
naturally fasten your thoughts to the earth, and set your 
affections on things below; and are as so many depressing 
weights upon the soul, which unluckily keep her from those 
transports of devotion by which she would soar to heaven. 
And, therefore, upon your coming to the Sacrament, you 
had need to allow yourself some time wherein to withdraw 
from worldly business, and to cast off earthly thoughts, and 
by holy meditation to lift up your heart unto the Lord, 
and to give yourself unto prayer, which is, indeed, the prin- 
cipal instance of that devotion now spoken of. And your 
prayer must at this time be chiefly for pardon of by-past 
sins, for strength against them for the future, and that God 
would grant you all those graces which He now requires at 
your hands when you come to the Sacrament. Be sure, 
then, to be diligent in this duty : for should your other 
endeavours be never so vigorous and constant, regular and 
uniform, yet without prayer for God's blessing and assist- 
ance, you appear to trust to your own arm, and to rely 



Dr. Lancelot Addison. 



145 



upon your own strength; not considering that all your 
sufficiency is from God, that He gives you the will and 
power to do well : and, therefore, unto Him direct your 
prayer with humility, sincerity, and zeal, to assist you with 
His Spirit, that you may come so prepared to the Holy 
Table as that you may partake of the benefits there reacht 
out to every worthy receiver. 



Besides humility and reverence, there is required of them 
who come to the Lord's Supper a thankful remembrance 
of Christ's death. And this you cannot want, when you 
reflect upon what He suffered for you, both in credit and 
body, when He underwent the most painful and ignominious 
sort of dying, and in those sharp and fearful agonies of 
His soul which forced Him to cry out His God had 
forsaken Him. And seeing all this was to save you from 
perishing, this must needs awaken you to an holy ambition 
of making your thankfulness, if possible, as unspeakable as 
His sufferings. And how can you but praise and magnify 
His goodness, who hath redeemed you at so dear a rate ! 
especially when you come to the Sacrament to make solemn 
commemoration of God's mercies, in sending His Son to 
die for you, and appointing the Sacrament to be a continual 
pledge of your thankfulness for the same. With angels, 
therefore, and archangels, and all the company of heaven, 
laud and magnify His glorious name, praising Him, and 
saying, " Holy, holy, holy Lord God of Hosts, heaven and 
earth are full of Thy glory : glory be to Thee, O Lord most 
high." Thanksgiving, or praising of God, was the devout 
practice of the first Christians at the receiving of the Lord's 
Supper. (Acts ii., 46, 47.) And in after ages thanksgiving 
was thought so necessary at its celebration that the Sacra- 
ment itself thence got the name of Eucharist; a word, 
though it be not found in Scripture in this sense, yet 
Casaubon doubts not but it was derived from the time of 
the apostles. (Exercit. 16, ad Annal. Baron., cap. 33.) 

No man can express greater love to his dearest friends 



146 



The Lord^s Stepper. 



than to adventure to die for them. And yet Christ's love 
was of a higher degree ; for He died for you when you were 
His enemy, and that death, too, which was all full of 
reproach and pain. (John xv., 13.) And this love of Christ 
obligeth you to love Him again ; and if not, you come short 
of the publicans, (whom the Jews esteemed the worst sort of 
men,) for even they love those that love them. (Matt v. ? 46.) 
And if your love to Christ be without dissimulation, it will 
admit of no rival, nor hold any intelligence with His 
enemies ; but you will be glad of the happy occasion you 
now have at the Sacrament of sacrificing all vile affections 
and mortifying every lust, as the best testimony of your 
own love, and requital of His who delivered Himself unto 
death to redeem you from all iniquity and vicious living, 
and to oblige you to advance toward the highest pitch of all 
virtue. And when your love to Christ is in some due measure 
proportionable to His love to you, it will make you (with 
St. Paul) ready not to be bound only but also to die for 
His name, when His command shall bring you to such an 
expression of your obedience. 



Those who after their conversion to the Christian faith 
did again return to the sins of their former unconverted 
life, they made their Christian heathenism worse than their 
bare heathenism was at first. So that it had been more 
for the advantage of such never to have been taught the 
doctrine of Christ and Christian practice, than when they 
had been taught and undertaken to obey it, to fall back 
again into their heathen and vicious courses. (2 Peter ii., 
20, 21.) And you know what happened to the man in St. 
Matt, xii., 43, who (after the evil guests were cast out of his 
soul) kept it empty of those that were good ; which is easily 
applicable to all those who wilfully and knowingly run 
again to those evil ways which at their coming to the 
Sacrament they pretend to repent of and abandon. 

Keep continually in your mind all those resolutions that 
you now put on, to the end you may have them always 



Dr. Lancelot Addison. 



147 



ready to oppose against the things that would tempt you to 
break them, and to relapse into the evils you have taken 
leave of. And it will be seasonable that you here think 
with yourself, with what face you can commit that sin which 
you but now have solemnly vowed against. Think, too, 
what an affront you offer unto God in breaking that league 
of friendship you entered into with Him at the Sacrament. 
Think, likewise, that if to keep God's favour be your only 
happiness and safety, then to lose it will prove your extremest 
danger and misery. And then finish your other thoughts 
herein with this : that every sin you wilfully commit after 
your being at the Sacrament breaks that covenant you 
there renewed, and may justly make God of your best 
friend become your sorest enemy. And if God be once 
against you no matter who is on your side. 

Consider how that to fall back willingly into your old 
iniquities, as it sets God against you, so it likewise makes 
your own conscience fly in your face, and to upbraid, 
arraign, accuse, condemn, and punish you for breaking 
covenant with. Him. And it doth not only fill you with 
present pain and agony, but also with a fearful expectation 
of wrath to come. For what can you expect but extreme 
misery when you break league with Him who is a con- 
suming fire, and who will render indignation, wrath, tribu- 
lation, and anguish to every soul that thus doth evil t 
(Rom. ii., 9.) These are the considerations whereby you 
may confront all enticements to break the covenant you 
have renewed. And when you maturely look into the 
nature and design of temptations, you will find the most 
taking to be but as so many cheats, which, under the visor 
of some delight or profit, would rob you of your integrity, 
and betray you to enmity both with God and yourself. 
And, therefore, when you entertain any temptation to sin, 
you do as wisely as He who takes those into his house 
whom he knows are come on purpose to spoil him of what 
he esteems most precious. 

Some have drunk in such a preposterous opinion of 
God's long-suffering that, instead of being led thereby unto 



148 



The Lortfs Supper. 



repentance, as God would have them, they are carried on 
unto a horrid presumptuous offending. But no wickedness 
can be greater, nor ingratitude more provoking, than to sin 
against God because He is long-suffering • and yet this is 
such common logic, and of so great antiquity, that Solomon 
observed it. (Eccles. viii., it.) But to sin upon hopes or 
rather presumption of finding mercy, and to break your 
covenant with God afresh, because you have done so and 
yet He has spared you, is so absurd, vile, and disingenious 
a way of arguing that it carries with it its own confutation. 
Why should you not rather conclude that God will forbear 
your breach of covenant no longer, because He has forborne 
it so long already? 



Use makes hard things easy : the chief if not only diffi- 
culty in holiness is want of practice, and a being accustomed 
to the contrary. The ways of God's commandments neither 
waste the spirits nor gall the feet of those who use con- 
stantly to walk in them. Let the like serious and holy 
thoughts possess your soul for the future that you have the 
day of receiving; and continue to co-operate with that 
grace God gives you at the Sacrament, and I see not why 
your whole life may not be all of the same piece, and your 
conversation continue as virtuous and well governed after 
as it was at the time you came to the Holy Communion: 
from which I will no longer stay you than with this hearty 
wish, that when you come thither to renew your covenant 
in vows and purposes of better obedience, God may vouch- 
safe to assist you with His grace, and to strengthen you with 
His power, that you may pay the vows you then make unto 
Him ; and that by virtue of the heavenly nourishment you 
there receive, you may grow up in grace and holiness, till at 
last you come to be a perfect man in Christ. Amen. 



Christ Mystical. 



BISHOP HALL. 

HOW TO BE HAPPY IN THE APPREHENDING OF CHRIST. 

There is not so much need of learning as of grace to fc 
apprehend those things which concern our everlasting peace. 
Neither is it our brain that must be set on work here, but 
our heart : for true happiness doth not consist in a mere 
speculation, but a fruition of good. However, therefore, 
there is excellent use of scholarship in all the sacred employ- 
ments of Divinity, yet in the main act, which imports salva- 
tion, skill must give place to affection. Happy is the soul 
that is possessed of Christ, how poor soever in all inferior 
endowments. 

Ye are wide, O ye great wits, while you spend yourselves 
in curious questions and learned extravagancies. Ye shall 
find one touch of Christ more worth to your souls than all 
your deep and laboursome disquisitions ; one dram of faith 
more precious than a pound of knowledge. In vain shall ye 
seek for this in your books, if you miss it in your bosoms. 
If you know all things, and cannot truly say " I know whom 
I have believed," (2 Tim. i., 12,) you have but knowledge 
enough to know yourselves truly miserable. 

Wouldst thou, therefore, my son, find true and solid 
comfort in the hour of temptation, in the agony of death, 
make sure work for thy soul in the days of thy peace. 
Find Christ thine ; and, in the despite of hell, thou art both 
safe and blessed. 

1 2 



Christ Mystical. 



Look not so much to an absolute Deity, infinitely and 
incomprehensibly glorious : alas ! that Majesty, because 
perfectly and essentially good, is, out of Christ, no other 
than an enemy to thee. Thy sin hath offended His justice, 
which is Himself : what hast thou to do with that dreadful 
Power which thou hast provoked 1 

Look to that merciful and all-sufficient " Mediator betwixt 
God and man," who is both God and man, " Jesus Christ 
the righteous." (i Tim. ii., 5; 1 John ii., 1.) It is His charge, 
and our duty, "Ye believe in God, believe also in Me." 
(John xiv., 1.) 

Yet look not merely to the Lord Jesus, as considered in 
^the notion of His own eternal being, as the Son of God, 
co-equal and co-essential to God the Father ; but look upon 
Him as He stands in reference to the sons of men. And 
herein also look not to Him so much as a lawgiver and a 
judge ; there is terror in such apprehension ; but look upon 
Him as a gracious Saviour and Advocate. And, lastly, look 
not upon Him as in the generality of His mercy the 
common Saviour of mankind ; what comfort were it to thee 
that all the world except thyself were saved 1 but look upon 
Him as the dear Redeemer of thy soul ; as thine advocate 
at the right hand of Majesty; as one with whom thou art, 
through His wonderful mercy, inseparably united. 

Thus look upon Him, firmly and fixedly, so as He may 
never be out of thine eyes ; and whatever secular objects 
interpose themselves betwixt thee and Him, look through 
them as some slight mists ; and terminate thy sight still in 
this blessed prospect. Let neither earth nor heaven hide 
them from thee, in whatsoever condition. 



THE HONOUR AND HAPPINESS OF BEING UNITED TO 
CHRIST. 

And while thou art thus taken up, see if thou canst, 
without wonder and a kind of ecstatical amazement, behold 



Bishop Hall 



the infinite goodness of thy God, that hath exalted thy 
wretchedness to no less than a blessed and indivisible 
union with the Lord of glory; so as thou, who, in the 
sense of thy miserable mortality, mayest say "To con-up tion, 
thou art my father ; and to the worm, thou art my mother 
and my sister (Job xvii., 14;) canst now, through the 
privilege of thy faith, hear the Son of God say unto thee, 
"Thou art bone of My bone, and flesh of My flesh." 
(Gen. ii., 23 ; Eph. v., 30.) 

Surely as we are too much subject to pride ourselves in 
these earthly glories, so we are too apt, through ignorance 
or pusillanimity, to undervalue ourselves in respect of our 
spiritual condition ; we are far more noble and excellent 
than we account ourselves. 

It is our faith that must raise our thoughts to a due 
estimation of our greatness ; and must show us how highly 
we are descended, how royally we are allied, how gloriously 
estated. That only is it that must advance us to heaven, 
and bring heaven down to us \ through the want of the 
exercise whereof it comes to pass that, to the great prejudice 
of our souls, we are ready to think of Christ Jesus as a 
stranger to us ; as one aloof off in another world, appre- 
hended only by fits in a kind of ineffectual speculation, 
without any lively feeling of our own interest in Him ; 
whereas we ought, by the powerful operation of this grace 
in our hearts, to find so heavenly an appropriation of Christ 
to our souls as that every believer may truly say, " I am one 
with Christ ; Christ is one with me." 

Had we not good warrant for so high a challenge, it 
could be no less than a blasphemous arrogance to lay claim 
to the royal blood of heaven ; but since it hath pleased the 
God of heaven so far to dignify our unworthiness as, in the 
multitude of His mercies, to admit and allow us to be " Par- 
takers of the Divine nature," (2 Pet. i., 4,) it were no other 
than an unthankful stupidity not to lay hold on so glorious 
a privilege, and to go for less than God hath made us. 



Christ Mystical. 



THE KIND AND MANNER OF THIS UNION WITH CHRIST. 

Know now, my son, that thou art upon the ground of all 
consolation to thy soul, which consists in this beatifical 
union with thy God and Saviour. 

Think not, therefore, to pass over this important mystery 
with some transient and perfunctory glances ; but let thy 
heart dwell upon it, as that which must stick by thee in all 
extremities, and cheer thee up when thou art forsaken of 
all worldly comforts. 

Do not, then, conceive of this union as some imaginary 
thing that hath no other being but in the brain ; whose 
faculties have power to apprehend and bring home to itself 
far remote substances \ possessing itself, in a sort, of what- 
soever it conceives. Do not think it an union merely 
virtual, by the participation of those spiritual gifts and 
graces which God worketh in the soul, as the comfortable 
effects of our happy conjunction with Christ. Do not 
think it an accidental union in respect of some circum- 
stances and qualities, wherein we communicate with Him 
who is God and man, nor yet a metaphorical union, by way 
of figurative resemblance. 

But know that this is a true, real, essential, substantial 
union, whereby the person of the believer is indissolubly 
united to the glorious Person of the Son of God. Know 
that this union is not more mystical than certain ; that in 
natural unions there may be more evidence, there cannot 
be more truth. Neither is there so firm and close an union 
betwixt the soul and body as there is betwixt Christ and 
the believing soul ; forasmuch as that may be severed by 
death, but this never. 

Away yet with all gross carnality of conceit. This union 
is true, and really existent, but yet spiritual. And if some 
of the ancients have termed it natural and bodily, it hath 
been in respect to the subject united ; our humanity to the 



Bishop Hall 



iS3 



two blessed natures of the Son of God, met in one most 
glorious Person ; not in respect of the manner of the uniting. 

Neither is it the less real because spiritual. Spiritual 
agents neither have nor put forth any witless virtue, because 
sense cannot discern their manner of working. Even the 
loadstone, though an earthen substance, yet when it is out 
of sight, whether under the table or behind a solid partition, 
stirreth the needle as effectually as if it were within view : 
shall not he contradict his senses that will say " It cannot 
work, because I see it not % " 

O Saviour, Thou art more mine than my body is mine. 
My sense feels that present, but so that I must lose it ; my 
faith sees and feels Thee so present with me that I shall 
never be parted from Thee. 



THE RESEMBLANCE OF THIS UNION BY THE HEAD AND 
BODY. 

There is no resemblance whereby the Spirit of God more 
delights to set forth the heavenly union betwixt Christ and 
the believer, than that of the Head and the Body. 

The head gives sense and motion to all the members of 
the body : and the body is one, not only by the continuity 
of all the parts held together with the same natural liga- * 
ments, and covered with one and the same skin, but much 
more by the animation of the same soul quickening that 
whole frame. 

In the acting whereof it is not the large extent of the 
stature and distance of the limbs from each other that can 
make any difference. The body of a child that is but a span 
long cannot be said to be more united than the vast body 
of a giantly son of Anak, whose height is as the cedars; 
and if we could suppose such a body as high as heaven 
itself, that one soul which dwells in it and is diffused through 
all the parts of it would make it but one entire body. 



154 



Christ Mystical. 



Right so it is with Christ and His church. That one 
Spirit of His which dwells in and enlivens every believer 
unites all those far distant members both to each other and 
to their Head, and makes them up into one true mystical 
body : so as now every true believer may, without presump- 
tion, but with all holy reverence and humble thankfulness, 
say to his God and Saviour, "Behold, Lord, I am, how 
unworthy soever, one of the limbs of Thy body; and, there- 
fore, have a right to all that Thou hast, to all that Thou 
doest : Thine eyes see for me ; Thine ears hear for me ; 
Thy hand acts for me : Thy life, Thy grace, Thy happiness 
is mine." 

Oh, the wonder of the two blessed unions ! In the 
personal union it pleased God to assume and unite our 
human nature to the Deity; in the spiritual and mystical it 
pleases God to unite the person of every believer to the 
Person of the Son of God. Our souls are too narrow to 
bless God enough for these incomprehensible mercies ; 
mercies wherein He hath preferred us, be it spoken with all 
godly lowliness, to the blessed angels of heaven : " For, 
verily, He took not upon Him the nature of angels, but He 
took on Him the seed of Abraham." (Heb. ii., 16.) Neither 
hath He made those glorious spirits members of His mystical 
body ; but His saints, whom He hath, as it were, so incor- 
porated that they are become His body and He theirs, 
according to that of the divine apostle : " For as the body 
is one and hath many members, and all the members of 
that one body being many are one body, so also is Christ." 
(i Cor. xii., 12.) 



THIS UNION RESEMBLED BY THE BRANCH AND THE STOCK. 

Look but into thy garden or orchard and see the vine, or 
any other fruit-bearing tree, how it grows and fructifies. 
The branches are loaden with increase : whence is this, but 
that they are one with the stock, and the stock one with 
the root? Were either of these severed, the plant were 
barren and dead. The branch hath not sap enough to 



Bishop Hall. 



!55 



maintain life in itself, unless it receive it from the body of 
the tree ; nor that unless it derived it from the root ; nor 
that unless it were cherished by the earth. 

Lo, "I am the vine/' saith our Saviour, "Ye are the 
branches : " " He that abideth in Me and I in him, the 
same bringeth forth much fruit. If a man abide not in 
Me he is cast forth as a branch, and is withered." (John xv., 
5, 6.) Were the branch and the body of the tree of different 
substances, and only closed together in some artificial con- 
tiguity, no fruit could be expected from it; it is only the 
abiding in the tree as a living limb of that plant which 
yields it the benefit and issue of vegetation. No otherwise 
is it betwixt Christ and His church; the bough and the 
tree are not more of one piece than we are of one sub- 
stance with our Saviour; and branching out from Him, and 
receiving the sap of heavenly virtue from His precious root, 
we cannot but be acceptably fruitful. 

But if the analogy seem not to be so full, for that the 
branch issues naturally from the tree and the fruit from the 
branch, whereas we by nature have no part in the Son of 
God, take that clearer resemblance which the apostle 
fetches from the stock and the grafif or scion. The branches 
of the wild olive (Rom. xi.) are cut off, and are graffed with 
choice scions of the good olive. Those imps grow, and 
are now, by this incision, no less embodied in that stock 
than if they had sprouted out by a natural propagation, 
neither can be any more separated from it than the strongest 
bough that nature puts forth. In the mean time that scion 
alters the nature of that stock; and while the root gives 
fatness to the stock, and the stock yields juice to the scion, 
the scion gives goodness to the plant and a specification 
to the fruit: so as while the imp is now the same thing 
with the stock, the tree is different from what it was. 

So it is betwixt Christ and the believing soul. Old Adam 
is our wild stock; what could that have yielded but either 
none or sour fruit? We are imped with the new man, 
Christ, that is now incorporated into us. We are become 



156 



Christ Mystical. 



one with Him. Our nature is not more ours than He is 
ours by grace. Now we bear His fruit and not our own; 
our old stock is forgotten, all things are become new. Our 
natural life we receive from Adam; our spiritual life and 
growth from Christ, from whom, after the improvement of 
this blessed incision, we can be no more severed than He 
can be severed from Himself. 



THE CERTAINTY AND INDISSOLUBLENESS OF THIS UNION. 

Where are those, then, that go about to divide Christ from 
Himself ; Christ real from Christ mystical ; yielding Christ 
one with Himself, but not one with His church; making 
the true believer no less separable from his Saviour than 
from the entireness of his own obedience ; dreaming of the 
uncomfortable and self-contradicting paradoxes of the total 
and final apostasy of saints ? 

Certainly, these men have never thoroughly digested the 
meditation of this blessed union whereof we treat. 

Can they hold the believing soul a limb of that body 
whereof Christ is the head, and yet imagine a possibility of 
dissolution? Can they affeign to the Son of God a body 
that is imperfect? Can they think that body perfect that 
hath lost his limbs? Even in this mystical body the best 
joints may be subject to strains, yea, perhaps to some 
painful and perilous luxation; but as it was in the natural 
body of Christ, when It was in death most exposed to the 
cruelty of all enemies, that upon an over-ruling providence 
not a bone of It could be broken; so it is still and ever 
with the spiritual : some scourgings and blows it may suffer ; 
yea, perhaps some bruises and gashes ; but no bone can be 
shattered in pieces, much less dissevered from the rest of 
the body. Were we left to ourselves, or could we be so much 
as in conceit sundered from the body whereof we are, alas ! 
we are but as other men, subject to the same sinful 
infirmities, to the same dangerous and deadly miscarriages ; 
but, since it hath pleased the God of heaven to unite us 



Bishop Hall. 



157 



to Himself, now it concerns Him to maintain the honour 
of His own body by preserving us entire. 

Can they acknowledge the faithful soul married in truth 
and righteousness to that celestial Husband and made up 
into one flesh with the Lord of Glory, and can they think 
of any bills of divorce written in heaven % Can they suppose 
that which, by way of type, was done in the earthly paradise, 
to be really undone in the heavenly % What an infinite 
Power hath put together, can they imagine that a limited 
power can disjoin % Can they think sin can be of more 
prevalence than mercy 1 Can they think the unchangeable 
God subject to after thoughts 1 Even the Jewish repudiations 
never found favour in heaven : they were permitted as a 
lesser evil to avoid a greater, never allowed as good ; neither 
had so much as that toleration ever been, if the hard- 
heartedness and cruelty of that people had not enforced it 
upon Moses, in a prevention of further mischief : what place 
can this find with a God in whom there is an infinite 
tenderness of love and mercy 1 ■ No time can be any check 
to His gracious choice : the inconstant minds of us men 
may alter upon slight dislikes : our God is ever Himself ; 
" Jesus Christ, the same yesterday, and to-day, and for ever." 
(Heb. xiii., 8.) "With Him there is no variableness nor 
shadow of turning." (James i., 17.) Divorces were ever 
grounded upon hatred. (Mai. ii., 16.) "No man," saith the 
apostle, " Ever yet hated his own flesh;" (Eph. v., 29;) 
much less shall God do so, who is love itself. (1 John iv., 16.) 
This love and our union is, like Himself, everlasting. 
" Having loved His own," saith the disciple of love, " Which 
were in the world, He loved them to the end." (John xiii., 1.) 
He that hates putting away (Mai. ii., 16) can never act it : so 
as in this relation we are indissoluble. 

Can they have received that "Bread which came down 
from heaven," and Flesh which " Is meat indeed," and that 
Blood which "Is drink indeed can their souls have digested 
it by a lively faith, and converted themselves into It and It 
into themselves ; and can they now think it can be severed 
from their own substance 1 



Christ Mystical. 



Can they find themselves truly ingraffed in the Tree of 
Life, and grown into one body with that heavenly plant, 
and as a living branch of that tree bearing pleasant and 
wholesome fruit acceptable to God (Rev. xxii., 2) and bene- 
ficial to men ; and can they look upon themselves as some 
withered bough, fit only for the fire 1 

Can they lay themselves living stones, surely laid upon 
the foundation Jesus Christ, to the making up of a heavenly 
temple for the eternal inhabitation of God ; and can they 
think they can be shaken out with every storm of temptation ? 

Have these men ever taken into their serious thoughts that 
divine prayer and meditation which our Blessed Redeemer, 
now at the point of His death, left for a happy farewell to 
His church, in every word whereof there is a heaven of 
comfort 1 " Neither pray I for these alone, but for them also 
which shall believe in Me through their word ; that they 
all may be one, as Thou, Father, art in Me, and I in Thee ; 
that they also may be one with Us : and the glory that 
Thou gavest Me I have given them ; that they may be one, 
even as We are One ; I in them, and Thou in Me." (John 
xvii., 20, 21, 22.) O heavenly consolation ! O indefeasible 
assurance ! what room can there be now here for our diffi- 
dence 1 Can the Son of God pray and not be heard 1 For 
Himself He needs not pray, as being eternally one with 
the Father, " God blessed for ever : " He prays for His ; 
and His prayer is that they may be one with the Father and 
Him, even as They are One. They cannot, therefore, but 
be partakers of this blessed union ; and being partakers of 
it they cannot be dissevered : and, to make sure work, that 
glory which the Father gave to the Son of His love, they 
are already, through His gracious participation, prepossessed 
of : here they have begun to enter upon that heaven, from 
which none of the powers of hell can possibly eject them. 
Oh, the unspeakably happy condition of believers ! Oh, that 
all the saints of God, in a comfortable sense of their inchoate 
blessedness, could sing for joy; and here beforehand begin 
to take up those hallelujahs which they shall, ere long, 
continue and never end in the choir of the highest heaven ! 



Bishop Hall. 



159 



A RECAPITULATION AND SUM OF THE WHOLE TREATISE. 

To wind up all : My son, if ever thou look for sound 
comfort on earth and salvation in heaven, unglue thyself 
from the world and the vanities of it : put thyself upon thy 
Lord and Saviour, Jesus Christ : leave not till thou findest 
thyself firmly united to Him ; so as thou art become a limb 
of that Body whereof He is head, a spouse of that Husband, 
a branch of that stem, a stone laid upon that foundation. 
Look not, therefore, for any blessing out of Him ; and in, 
and by, and from Him, look for all blessings. Let Him be 
thy life \ and wish not to live longer than thou art quickened 
by Him. Find Him thy wisdom, righteousness, sanctifica- 
tion, redemption ; thy riches, thy strength, thy glory. 

Apply unto thyself all that thy Saviour is or hath done. 
Wouldst thou have the graces of God's Spirit 1 fetch them 
from His anointing. Wouldst thou have power against 
spiritual enemies 1 fetch it from His sovereignty. Wouldst 
thou have redemption 1 fetch it from His passion. Wouldst 
thou have absolution 1 fetch it from His perfect innocence : 
freedom from the curse 1 fetch it from His cross : satisfac- 
tion ] fetch it from His sacrifice : cleansing from sin % fetch 
it from His blood : mortification 1 fetch it from His grave : 
newness of life ? fetch it from His resurrection % right to 
heaven 1 fetch it from His purchase : audience in all thy 
suits % fetch it from His intercession. Wouldst thou have 
salvation ? fetch it from His session at the right hand of 
Majesty. Wouldst thou have all 1 fetch it from Him who 
" Is one Lord, one God and Father of all ; who is above 
all, through all, and in all." (Ephes. iv., 5, 6.) 

And as thy faith shall thus interest thee in Christ, thy 
Head, so let thy charity unite thee to His body the church, 
both in earth and heaven. Hold ever an inviolable com- 
munion with that holy and blessed fraternity. Sever not 
thyself from it either in judgment or affection. Make 
account there is not one of God's saints upon earth but 
hath a propriety in thee ; and thou mayest challenge the 



i6o 



Christ Mystical. 



same in each of them : so as thou canst not but be sensible 
of their passions, and be freely communicative of all thy 
graces and all serviceable offices, by example, admonition, 
exhortation, consolation, prayer, beneficence, for the good 
of that sacred community. 

And when thou raisest up thine eyes to heaven, think of 
that glorious society of blessed saints who are gone before 
thee, and are now there triumphing and reigning in eternal 
and incomprehensible glory. Bless God for them, and wish 
thyself with them. Tread in their holy steps, and be am- 
bitious of that crown of glory and immortality which thou 
seest shining on their heads. 



The Sabbath. 



JOHN WICKLIFF. 

Whosoever will hallow his holy day to God's worship, learn 
he another lesson, and understand how God commandeth 
in His commandment to have regard to the holy day. For 
man should on the holy day put out of his heart all worldly 
thoughts, and occupy his mind in heavenly desires, and 
think on the great goodness and mercy that God hath done 
for him, how He made him of nought, and like to Himself 
in soul. What greater token of love might He show than 
to make the servant like to the lord % Also, have mind, 
that when thou wert a child of wrath and of hell for the 
sin of Adam, Christ laid His life to pledge to bring thee 
out of that prison, and He gave not as ransom for thee either 
gold or silver, or any other jewel, but His own precious blood 
that ran out of His heart. And this principally should 
move all Christian men to have mind of God, and to wor- 
ship Him in thought, word, and deed. Have mind, also, 
how thou hast often, since thou wert christened, broken His 
commands, and done many great sins, and yet of His own 
goodness He abideth thee, without taking vengeance, where 
He might justly, for one deadly sin, put thee in pain for ever, 
and do thee no wrong. 

Also have mind how He of His goodness governeth thee 
in thy right senses, and keepeth thee by night and by day, 
where- he suffereth others for their sin to fall into great 
mischief both of body and soul. And from all such mis- 
chiefs by His mercy He hath kept thee. Think also how 
unkind thou hast been against Him, and all these great 



162 



The Sabbath. 



goodnesses which He hath willingly done to thee ; and how 
thou, as an unkind wretch, against all these mercies, and 
many more, hast given Him gall to drink, of bitter and foul 
sins ; and often wittingly and wilfully hast broken His 
commandments, both in thought, word, and deed. 

That thou shouldest have mind of all these goodnesses, 
and many more which He hath done to thee, and of the 
manifold trespasses which thou hast done against Him — 
and since the having of such mind demands to have rest of 
body and of soul, and such rest should be had on the holy 
day — therefore God commandeth each man to have mind 
to hallow His holy day. For each man's mind or thought 
should be kept from vanities, and occupied thereabout, and 
therefore God called the holy day the day of rest. For 
each man should be busy to purchase rest of soul and body, 
and to avoid all things for the time that hinder this. For 
resting on the Sunday betokens the resting in bliss after this 
life, and they that will not keep rest of soul this day, and 
avoid sin, it is to be dreaded that unless they amend they 
will lose the rest of bliss to come. 



BISHOP HOOPER. 

The cause and end why this commandment was instituted 
is divers. First because man should upon this day call his 
intentment and thoughts from the lusts, pleasures, vanities, 
and concupiscence of the world, unto the meditations of 
God and His Avorks, to the study of Scripture, hearing of the 
Word of God ; to call upon God with ardent prayer, to use 
and exercise the Sacraments of God, to confer and give, 
according to his ability, alms to the comforting of the poor. 

Then, likewise, God by this commandment provideth for 
the temporal and civil life of man, and likewise for all things 
that be necessary and expedient for man in this life. If man, 
and beast that is man's servant, should without repose and 



Bishop Hooper. 



rest always labour, they might never endure the travail of the 
earth. God, therefore, as He that intendeth the conservation 
and wealth of man and the thing created to man's use, 
commandeth this rest and repose from labour, that His 
creatures may endure and serve as well their own necessary 
affairs and business, as preserve the youth and offspring of 
man and beast till it come to a sufficient age and convenient 
force to supply the place and room of such as death or 
disease shall private or disable from the execution and use 
of such travails as this careful life shall necessarily require. 
So saith Ovid, Quod caret alterna requie, durabile 11011 est, that 
is to say, " The thing cannot endure that lacketh rest." 

That man and beast, therefore, might breathe and have 
repose, this Sabbath was instituted, not only that the body 
should be restored unto strength and made able to sustain 
the travails of the week to come, but also that the soul and 
spirit of man, whiles the body is at rest, might upon the 
Sabbath learn and know so the blessed will of his Maker 
that only it leave not from the labour and adversity of sin, 
but also by God's grace receive such strength and force in 
the contemplation of God's most merciful promise, that it 
may be able to sustain all the troubles of temptation in 
the week that followeth. For as the body, being always 
oppressed with labour, loseth his strength, and so perisheth ; 
so doth the mind of man, oppressed with the cares and 
pleasures of this world, lose all her force and desire that she 
had to the rest to come of eternal life, and so dieth not only 
the death of sin, but hasteth what she can to hate and abhor 
all virtue. 

Almighty God, therefore, not only in His commandments, 
but also at the first creation of the world, sanctified the 
seventh day, (Gen. ii.,) that is to say, appointed it to an holy 
use, or separated it from other days, wherein men travail in 
the business of this world. So is the meaning of this 
Hebrew phrase, or manner of speech, as ye may read, 
Joshua xx. chap., Sandificaverunt Kades in Galilea, that is to 
say, " They sanctified Kades in Galilea." It is as much to 
say in English, they chose or appointed the city of Kades 



164 



The Sabbath, 



to be a refuge or sanctuary for murderers, to be safe there till 
the cause of the murderer might be known. Howbeit, ye may 
not think that God gave any more holiness to the Sabbath 
than to the other days ; for if ye consider Friday and 
Saturday, Saturday or Sunday, inasmuch as they be days 
and the work of God, the one is no more holy than the 
other. ( Cod. lib. hi., tit. 12, de Feriis.) But that day is 
always most holy in the which we most apply and give 
ourselves unto holy works. To that end He sanctified the 
Sabbath day : not that we should give ourselves to illness, 
or such ethnical pastime as is now used among Christian 
people ; but being free that day from the travails of this 
world, we might consider the works and benefits of God 
with thanksgiving ; hear the word and law of God, honour 
Him and fear Him ; then to learn who and where be the 
poor of Christ, our brothers in necessity, that wanteth our 
help. The observation, therefore, of the Sabbath doth 
extend as well unto the faith we have in God as unto the 
charity of our neighbour ; and not only that, but also unto 
the beasts that travail in our business and be our necessary 
servants, the which we should in no wise abuse, not only 
for their labour's sake, but also for the love of Him that 
hath commended them unto our service, Almighty God. 

The Sabbath hitherunto from the beginning of the world 
was and is a type and figure of the eternal and everlasting 
rest that is to come ; as St. Paul diligently showeth in the 
epistle to the Hebrews, cap. iv. : so doth Saint Augustine, 
lib. xi., cap. 31, De Civit. Such as believed the promise 
of God declared by Moses were led by Joshua the prince 
into Palestina, and rested in Chanaan : such as hear the 
word of God and obeyeth it shall be carried into the 
celestial heavens by Jesus Christ, and rest in eternal joy. 
Read diligently that chapter, and thou shalt find a very 
necessary doctrine, what is the cause that the most part of 
men enter not into this eternal rest ; the contempt of our 
Captain's words, Jesus Christ, who would lead us thither, 
haled we not back and left not His commandments. 

Consider the persons rehearsed in this commandment: 



Bishop Hooper. 



" Thy son, thy daughter, thy man-servant, and thy woman- 
servant, thy beast, and the stranger within thy doors." 
Those thou must not without necessity constrain to any 
servile work upon the Sabbath; but see that they exercise 
themselves upon the Sabbath in hearing the Word of God ; 
and see they frequent the place of common prayers, and use 
the Sacraments as God commandeth. For those God hath 
commanded unto thy charge, as long as they be with thee, 
not only that thou give them their wages that is due, but 
also see them aright instructed in the law of God, and live 
thereafter. For if they perish by thy negligence, their blood 
shall be required at thy hand. 



BISHOP HALL. 

* * * Such are my common days. But God's day 
calls for another respect. The same sun arises on this day, 
and enlightens it; yet, because that Sun of Righteousness 
arose upon it, and gave a new life unto the world in it, and 
drew the strength of God's moral precept unto it, therefore 
justly do we sing with the psalmist, " This is the day which 
the Lord hath made." Now I forget the world, and, in a 
sort, myself; and deal with my wonted thoughts as great 
men use, who, at some time of their privacy, forbid the 
access of all suitors. Prayer, meditation, reading, hearing, 
preaching, singing, good conference, are the businesses of 
this day ; which I dare not bestow on any work or pleasure 
but heavenly. I hate superstition on the one side, and 
looseness on the other; but I find it hard to offend, in too 
much devotion; easy, in profaneness. The whole week is 
sanctified by this day ; and, according to my care of this, 
is my blessing on the rest. 



BISHOP GERVASE BABINGTON. 

The profitable use and application of this commandment 
is to weigh and duly consider that it is the law of no man, 
but of God the chiefest lawgiver, the wisest, most righteous, 

K 



i66 



The Sabbath. 



and most able to revenge, instituted of purpose by Him for 
these and such like ends. 

First, that we should wholly consecrate, as that day, 
ourselves unto the Lord and His service, hearing, reading, 
and meditating those things which might lay before us the 
goodness of Almighty God towards us, and our great in- 
gratitude to Him again, with all other sins, whereby we 
have provoked Him to wrath, stirring up our hearts to true 
repentance for them, and amendment of the same. 

Secondly, for the ease of servants and cattle, which 
otherwise, by the unmerciful greediness and cruelty of 
some, might haply be abused. 

Lastly, to express and lay before us some show of that 
spiritual and eternal rest in heaven which we all so look 
and long for. Then, these things considered, to call to 
mind how often and grievously we have offended against 
every one of these, as against the first, by absenting our- 
selves from the church and place of common meeting, 
when we might have been present if we would, a very 
horrible thing, if we could duly regard and think 'on it. 
For what is it but to contemn God and His wisdom, to 
strive and fight against the Spirit, teaching and converting- 
men by the ministry of the Word, and even in effect to say, 
I am as wise and godly as either He can make me or shall 
make me ; I will none of His grace 1 What is it, but to 
give a grievous offence to others, for the which the living 
God hangeth a woe over our heads, saying, "Woe be to 
him by whom offence cometh ; it were better for that 
person to have a millstone tied about his neck, and to be 
cast into the bottom of the sea?" And again, "It were 
good for that man if he had never been born." What is it 
but to feed the devil's humour, and to do that thing that 
most highly pleaseth him? Again, to consider how we 
have offended, when we were present at church, by negli- 
gent and cold performance of that thing which time, place, 
and duty required at our hands. Have we never come 
to the hearing of the Word but with reverence, with 
willing desire, preparing our hearts before unto it by 



Bishop Gervase Babington. 



167 



some secret prayer within ourselves to the Lord, that He 
would bless the speaker, that He may speak to our hearts 
and bless us, that we may attentively hearken, profitably 
feel, and, thankfully taking whatsoever is spoken, increase in 
obedience to it? Have we never come to the Sacra- 
ments when we could, and never without such examination 
and other circumstances as are straightly required of a 
Christian? Have we spent the Sabbath in godly con- 
ference and meditation, pouring out thanks from a feeling 
soul for the Lord's goodness ever to us, and mainly for 
the week passed? Have we visited or thought upon the 
sick, sore, diseased, imprisoned, banished, or any way 
suffering for a good cause, and to our power comforted 
them? Have we studied how either to procure or continue 
or increase amongst ourselves or our neighbours the means 
of salvation, as the preaching of the Word, and such like ? 
O beloved, we have not, we know it, and must needs confess 
it, if there be any truth in us. Too much have we neglected 
all these ; yea even divers of them, it is greatly to be feared, 
have little or never at all troubled our heads ; but for their 
contraries in most full measure we have wallowed in them, 
and with greediness ever accomplished them. 

Now the living God awake us, and touch us truly in this 
behalf : merciful Father, lay it never to our charge, for 
Thy great mercies' sake, wherewith we have grieved Thee 
touching this commandment, but increase our knowledge, 
increase our feeling, increase our conscience, carefully to 
live and spend our days in Thy fear and favour, as Thou 
mayest be honoured, the power of Thy Word magnified, our 
brethren moved with good example, ourselves saved in the 
great day, and this Sabbath of Thine for ever hereafter 
more carefully kept of us, to the better performance of the 
former, for Christ His sake. Amen, Amen. 



JOHN LIGHTFOOT, D.D. 



The moral end [of the Sabbath] is to rest from labours. 
So in this fourth commandment, " Six days shalt thou labour 



i68 



The Sabbath. 



and do all thy work ; but the seventh day is the Sabbath of 
the Lord thy God ; in it thou shalt do no manner of work," 
&c. So Jer. xvii., 21, "Thus saith the Lord, Take heed to 
yourselves, to bear no burden on the Sabbath day, nor bring 
it in by the gates of Jerusalem. Neither bring forth a 
burden out of your houses, neither do you any work ; but 
hallow the Sabbath day, as I commanded your fathers." 

"Oh! then I celebrate the Sabbath, (saith the Sabbath 
breaker,) for I do no work ; but play and recreate, and drink 
and sit still, and do no work at all." Friend, dost thou think 
God ever established idleness and folly by a law 1 that He 
hallowed the Sabbath day to be a playing, fooling, sporting 
day 1 But, Christian, how readest thou, as a Christian 1 
"The seventh day is the Sabbath of the Lord thy God;" 
not a Sabbath for thy lust and laziness. And " In it thou 
shalt do no manner of work " of thine own, but the work of 
the Lord thy God. And the rest that He hath commanded 
is not for idleness, but for piety towards God; for which 
end He gave all the laws of the first table — viz., to leave 
communion with the world and worldly things that day, and 
to have it with God ; as in Isa. lviii., 13, 14, "If thou turn 
away thy foot from the Sabbath, from doing thy will on My 
holy day, and call the Sabbath a delight ;" as Moses, to 
betake ourselves to the mount of God, and there to have 
communion with Him; to get into the mount above the 
world, and there to meet God, and converse with Him ; 
"To be in the spirit on the Lord's day;" and not to 
recreate the body, but the soul. To gather spiritual strength 
for that which, it may be, hath been scattered in our 
worldly employment. 

There is a commemorative end of the Sabbath, to 
remember God's creating the world, which Adam might 
very well, nay, must, have been employed about, though he 
had never fallen, when he had been all the week upon 
his employment, dressing the garden and keeping it, then 
on the Sabbath to set himself to meditate upon God's 
creating of the world, and to study His power, and wisdom, 
and goodness, showed in that glorious workmanship, and to 



J6hn Lightfoot, D.D. 



169 



spend the day in prayer to Him. Observe the work of that 
day to us, and the same it should have been to him, in 
Psalm xcii., which is entitled "A psalm for the Sabbath day." 
It tells you what the work of the day is ; verse 1, ' ' It is a 
good thing to give thanks unto the Lord, and to sing praises 
unto Thy name, O Most High." And upon what reason, 
verse 4, " For Thou hast made me glad through Thy works ; 
I will triumph in the works of Thy hands." This is a 
Sabbath day's work ; after our six days' work, to make it 
our employment to think of God's ; to meditate of His 
wondrous works of creation and preservation ; and there 
will come in the thoughts of our Creator and Preserver, and 
may mind us of our engagement to praise Him; to whet our 
thankfulness and faith with these thoughts. 

When we have laboured all the week, to think of our 
Creator, that hath sustained us, fed, clothed, brought us 
hitherto. And here is a right Sabbath employment, to let 
our thoughts stream from our worldly employment to God, 
and to the remembrance of Him in whom " We live, and 
move, and have our being." 

To trust God with our support, though we labour not on 
the Sabbath, but spend it wholly to Him and not to 
ourselves. He that created all things, and that hath fed 
and preserved us hitherto, can support us without our 
working on His day ; nay, and will do it ; for do His work, 
and, undoubtedly, thou shalt not want thy wages. 

What a lecture did God read in His raining of manna, 
that on the Sabbath day He rained none ; thereby to show 
His own owning of His Sabbath, and checking and chiding 
those that for greediness and distrust would go out and 
think to gather some on that day. And when He provided 
them with manna on the sixth day for the Sabbath day also, 
what a lecture did He read — that he that observes the 
Sabbath and does God's will, ceasing from his own labour 
and doing His, shall never be unprovided for. 



170 



The Sabbath. *■ 



There is a typical end of the Sabbath, to signify eternal 
rest. Heb. iv., 3, "For we, which have believed, do enter 
into rest : as He said, I have sworn in My wrath, if they 
shall enter into My rest, although the works were finished 
from the foundation of the world." Where the apostle 
signifies that the Sabbath hinted another rest, to wit, God's 
eternal rest, different from that rest when God ceased from 
the works of creation. The Sabbath typifies the end, viz., 
eternal rest, and the means, viz., to rest in Christ. One 
end was to Adam in innocency; both to us. This is a 
lecture that may be read in the Sabbath, in something that 
is visible to see something invisible; as in the water to see 
the sun. This is a way to rest, and resembles that great 
and last rest ; as pleasant walks lead at length to the stately 
house at the end of them. 

This is a fit thought for the Sabbath day morning — 
"Now I rest from the world; how shall I rest from it 
eternally? Now I deal with God invisibly, but one day 
visibly." They who love eternal rest will certainly love the 
Sabbath. 



The beauty, then, of the Sabbath consists, 
First, in its antiquity. 

Secondly, in the universality of its reception throughout 
all ages. One generation left it to another, from father to 
son ; and it is known to all churches. 

Thirdly, the bravery of its institution. It had God's 
example ; God hallowed, blessed, dressed it nobly ; but His 
example is an addition without parallel. 

Fourthly, the nobleness of its nature. In it there was 
something of every part of the law. It was moral, typical, 
ceremonial. As there is something in man of all the crea- 
tures, so there is something in the Sabbath of all the law. 



John Lightfoot, D.D. 



171 



By it is the propagation of religion. See Isa. lxvi., 23, 
"And it shall come to pass, that from one new moon to 
another, and from one Sabbath to another, shall all flesh 
come to worship before Me, saith the Lord." As Psalm 
xix., 2, " Day unto day uttereth speech, and night unto 
night showeth knowledge." So from Sabbath to Sabbath 
God is spoken of, and knowledge of divine things revealed. 
This was the market day that still furnished the Jews with 
what was needful for their spiritual food and sustenance. 
All marketing was forbidden on it, Neh. xiii., 15, &c, be- 
cause a greater market was to be minded. So manna was 
not rained on that day, because better things were rained. 

By it came benefit to man and beast. It gave them rest 
from labour, and renewed their strength. 

Fifthly, its durableness. Exod. xxxi., 16, 17, "The 
children of Israel shall keep the Sabbath, to observe the 
Sabbat)i throughout their generations for a perpetual cove- 
nant. It is a sign between Me and the children of Israel 
for ever." It reacheth, as the cherubims' wings, from one 
end of the world unto the other. 

Hence, also, we may see what little difference there is 
betwixt our Sabbath and the first Sabbath of the world. 
Both commemorate the creation, both the redemption, but 
only that ours is removed one day forward ; the Sabbath of 
old on the seventh day of the week, ours on the first 



BISHOP PEARSON. 

The character of the day in which our Saviour died is 
undeniable, for it is often expressly called the "Preparation ;" 
as we read, they therefore laid Jesus in the garden, "Because 
of the Jew's preparation day, for the sepulchre was nigh at 
hand;" and the next day that followed the preparation the 
chief priests and pharisees asked a guard. Now this day 



172 



The Sabbath. 



of preparation was the day immediately before the Sabbath 
or some other great feast of the Jews, called by them 
the eve of the Sabbath or the feast, and therefore called the 
preparation, because on that day they did prepare what- 
soever was necessary for the celebration of the following 
festival, according to that command in the case of manna, 
"It shall come to pass that on the sixth day they shall 
prepare that which they bring in, and it shall be twice as 
much as they gather daily." This preparation being used 
both before the Sabbath and other festivals, at this time it 
had both relations : for, first, it was the preparation to a 
Sabbath, as appeareth by those words of St. Mark, "Now 
when the even was come, because it was the preparation, 
that is, the day before the Sabbath;" and those of St. Luke, 
" That day was the preparation, and the Sabbath drew on." 
Secondly, it was also the eve of a festival, even of the great 
day of the paschal solemnity, as appeareth by St. John, 
who saith, when Pilate sat down to the judgment seat, " It 
was the preparation of the passover." And that the great 
paschal festivity did then fall upon the Sabbath, so that the 
same day was then the preparation or eve of both, appeareth 
yet farther by the same Evangelist saying, " The Jews, 
therefore, because it was the preparation, that the bodies 
should not remain upon the cross on the Sabbath day, for 
that Sabbath day was an high day;" that is, not only an 
ordinary or weekly Sabbath, but also a great festival, even a 
paschal Sabbath. Now, seeing the Sabbath of the Jews 
was constant and fixed to the seventh day of the week, it 
followeth that the preparation or eve thereof must necessarily 
be the sixth day of the week ; which from the day, and 
the infinite benefit accruing to us by the passion upon that 
day, we call Good Friday; and from that day being the 
sixth of one, the third must consequently be the eighth, or 
the first of the next week. 

The next character of this third day is the expression 
of the time of the resurrection in the Evangelists : " When 
the Sabbath was past," saith St. Mark, which was the day 
after the preparation on which He was buried, "Very early in 
the morning, the first day of the week;" "In the end of the 



Bishop Pearson. 



173 



Sabbath, as it began to dawn towards the first day of the 
week, "saith St. Matthew ; " Upon the first day of the week, 
early in the morning," saith St. Luke ; " The first day of the 
week early, when it was yet dark," saith St. John. By all 
which indications it appeareth that the body of Christ being 
laid in the sepulchre on the day of the preparation, which 
was the eve of the Sabbath, and continuing there the whole 
Sabbath following, which was the conclusion of that week, 
and farther resting there still and remaining dead the night 
which followed that Sabbath, but belonged to the first day 
of the next week, about the end of that night early in the 
morning was revived by the accession and union of His 
soul, and rose again out of the sepulchre. 

Whereby it came to pass, that the obligation of the day, 
which was then the Sabbath, died and was buried with Him, 
but in a manner by a diurnal transmutation revived again 
at His resurrection. Well might that day which carried 
with it a remembrance of that great deliverance from the 
Egyptian servitude resign all the sanctity or solemnity due 
unto it when that morning once appeared upon which a far 
greater redemption was confirmed. One day of seven was 
set apart by God in imitation of His rest upon the creation 
of the world, and that seventh day which was sanctified to 
the Jews was reckoned in relation to their deliverance from 
Egypt. At the second delivery of the law we find this 
particular cause assigned, "Remember that thou wast a 
servant in the land of Egypt, and that the Lord thy God 
brought thee out thence through a mighty hand and by a 
stretched-out arm; therefore the Lord thy God commandeth 
thee to keep the Sabbath day." 

Now this could not be any special reason why the Jews 
should observe a seventh day, first, because in reference to 
their redemption the number of seven had no more relation 
than any other number ; secondly, because the reason of a 
seventh day was before rendered in the body of the com- 
mandment itself. There was, therefore, a double reason 
rendered by God why the Jews should keep that Sabbath 
which they did ; one special as to a seventh day, to show 

k 2 



174 



The Sabbath. 



they worshipped that God who was the creator of the 
world ; the other individual as to that seventh day, to 
signify their deliverance from the Egyptian bondage from 
which that seventh day was dated. 

Seeing, then, upon the resurrection of our Saviour a greater 
deliverance and far more plenteous redemption was wrought 
than that of Egypt, and therefore a greater observance was 
due unto it than to that, the individual determination of the 
day did pass upon a stronger reason to another day, always 
to be repeated by a seventhly return upon the reference to 
the creation. As there was a change in the year at the 
coming out of Egypt, by the command of God ; " This 
month," the month of Abib, shall be "Unto you the be- 
ginning of months, it shall be the first month of the year to 
you;" so at this time of a more eminent deliverance a 
change was wrought in the hebdomadal or weekly account, 
and the first day is made the seventh, or the seventh after 
that first is sanctified. The first day, because on that 
Christ rose from the dead ; and the seventh day from that 
first for ever, because He who rose upon that day was the 
same God who created the world, and rested on the seventh 
day : " For by Him were all things created that are in 
heaven and that are in earth; all things were created by 
Him and for Him." . 

This day did the apostles from the beginning most 
religiously observe, by their meeting together for holy pur- 
poses and to perform religious duties. The first observation 
was performed providentially, rather by the design of God 
than any such inclination or intention of their own ; for 
"The same day," saith the evangelist, that is, the day on 
which Christ rose from the dead, "At evening, being the 
first day of the week, the disciples were assembled for fear 
of the Jews." The second observation was performed 
voluntarily, " For after eight days again His disciples were 
within, and Thomas with them : " the first day of the week, 
when Christ rose by the providence of God, the disciples 
were together, but Thomas was absent; upon the first 
day of the next week they were all met together again in 



Bishop Pearson. 



*75 



expectation of our Saviour, and Thomas with them. Again, 
"When the day of Pentecost was fully come," which was 
also the first day of the week, "They were all with one 
accord in one place ; -' and having received the promise of 
the Holy Ghost, they spake with tongues, preached the 
gospel, and "The same day were added" unto them "About 
three thousand souls." The same practice of convening 
we find continued in the following years, for "Upon the 
first day of the week, when the disciples came together to 
break bread, Paul preached unto them;" and the same 
apostle gave express command concerning the collection 
for the saints both to the churches of Galatia and of 
Corinth, "Upon the first day of the week, let every one 
of you lay by him in store, as God hath prospered him." 

From this resurrection of our Saviour, and the constant 
practice of the apostles, this first day of the week came to 
have the name of the " Lord's day," and is so called by St. 
John, who says of himself in the Revelation, " I was in the 
spirit on the Lord's day." And thus the observation of 
that day which the Jews did sanctify ceased, and was 
buried with our Saviour ; and in the stead of it the religious 
observation of that day on which the Son of God rose from 
the dead, by the constant practice of the blessed apostles, 
was transmitted to the church of God, and so continued in 
all ages. 

This day thus consecrated by the resurrection of Christ 
was left as the perpetual badge and cognizance of His 
church. As God spake by Moses to the Israelites, " Verily 
My Sabbath ye shall keep ; for it is a sign between Me and 
you throughout your generations, that ye may know that I 
am the Lord, that doth sanctify you ;" thereby leaving a 
mark of distinction upon the Jews, who were by this means 
known to worship that God whose name was Jehovah, who 
made the world, and delivered them from the hands of 
Pharaoh; so we must conceive that He hath given us this 
day as a sign between Him and us for ever, whereby we 
may be known to worship the same God Jehovah, who did 
not only create heaven and earth in the beginning, but also 



176 



The Sabbath. 



raised His eternal Son from the dead for our redemption. 
As, therefore, the Jews do still retain the celebration of the 
seventh day of the week, because they will not believe any 
greater deliverance wrought than that of Egypt ; as the 
Mahometans religiously observe the sixth day of the week 
in memory of Mahomet's flight from Mecca, whom they 
esteem -a greater prophet than our Saviour; as these are 
known and distinguished in the world by these several 
celebrations of distinct days in the worship of God; so all 
which profess the Christian religion are known publicly to 
belong unto the church of Christ by observing the first day 
of the week, upon which Christ did rise from the dead, and 
by this mark of distinction are openly separated from all 
other professions. 



BISHOP JEREMY TAYLOR. 

The Lord's day, being the remembrance of a great blessing, 
must be a day of joy, festivity, spiritual rejoicing, arid 
thanksgiving ; and, therefore, it is a proper work of the day 
to let your devotions spend themselves in singing or reading 
psalms, in recounting the great works of God, in remem- 
bering His mercies, in worshipping His excellences, in 
celebrating His attributes, in admiring His person, in sending 
portions of pleasant meat to them for whom nothing is 
provided, and in all the arts and instruments of advancing 
God's glory and the reputation of religion, in which it were 
a great decency that a memorial of the resurrection should 
be inserted, and the particular religion of the day be not 
swallowed up in the general. And of this we may more 
easily serve ourselves by rising seasonably in the morning 
to private devotion, and by retiring at the leisures and 
spaces of the day not employed in public offices. 

Fail not to be present at the public hours and places of 
prayer ; entering early and cheerfully, attending reverently 
and devoutly, abiding patiently during the whole office, 
piously assisting at the prayers, and gladly also hearing 



Bishop Jeremy Taylor. 



177 



the sermon ; and at no hand omitting to receive the holy 
communion when it is offered, (unless some great reason 
excuse it,) this being the great solemnity of thanksgiving, 
and a proper work of the day. 

After the solemnities are past, and in the intervals 
between the morning and evening devotion, (as you shall 
find opportunity,) visit sick persons, reconcile differences, do 
offices of neighbourhood, inquire into the needs of the poor, 
especially housekeepers, relieve them as they shall need and 
as you are able ; for then we truly rejoice in God, when we 
make our neighbours, the poor members of Christ, rejoice 
together with us. 

Whatsoever you are to do yourself as necessary you are 
to take care that others also who are under your charge 
do in their station and manner. Let your servants be 
called to church, and all your family that can be spared 
from necessary and great household ministries ; those that 
cannot, let them go by turns, and be supplied otherwise as 
well as they may; and provide on those days especially 
that they be instructed in the articles of faith and necessary 
parts of their duty. 



ARCHBISHOP LEIGHTON. 

Amongst all the visible creatures, it is man's peculiar 
excellency that he is capable of considering and worship- 
ping his Maker, and was made for that purpose ; yet, being 
composed of the dust of the earth and the breath of God, a 
body and a soul, the necessities of that meaner part, while 
we are in this life, employ as much and take up a great 
part of our little time. And in this regard, God hath wisely 
and graciously set apart a day for us, one of each seven, 
to be appropriate to that our highest employment, the con- 
templating and solemn worshipping of His Majesty. This 
is the scope of this precept. 



i 7 8 



The Sabbath. 



Consider, i. The precept itself. 2. The reason of it, 
and motive to its obedience. The precept itself is first 
briefly expressed, and then further explained and urged. 

"Remember." This word used seems, 1. To reflect upon 
by-past omission and forgetfulness. For though it was insti- 
tuted in Paradise, and was not now a new unheard-of thing 
to this people, as appears by Exod. xvi., 23, yet it is like 
they were much worn out of the observation and practice of 
it, especially during the time of their captivity in Egypt. 
So then it is renewed thus : Keep holy this day which you 
know was so long ago appointed to be so. Be not now any 
more unmindful and regardless of it. 2. Such a way of 
enjoining seems more particularly needful in this than in 
the rest, because it is not so written in nature as the rest, 
but depends wholly upon particular institution, which may 
also be the cause why it is so large, and the form of it alone, 
amongst all the ten, both negative and positive. "Thou 
shalt do no work," and "Remember to keep it holy." 
3. But the main reason of this "Remember" is, the main 
thing or aim in this precept, as both the badge and the 
preserver and increaser of all piety and religion. And 
therefore is it that it is so often pressed in the books of the 
law, and in the sermons of the prophets to the people of 
God, and so often called a sign of God's covenant with 
them, and their mark of distinction from all other people. 
Exod. xxiii., 12, and xxxi., 13, 14; Levit. xix., 30, xxv., 2, 
&c. ; Jer. xvii. ; Isa. lviii., 13, 14, &c. 

" The Sabbath day." It is called a day of rest, from the 
beginning and original of its institution, God's rest ; and 
from the end of its institution, man's rest ; both which fol- 
low in the words of the command : the one is the example 
and enforcing reason of the other. 

" That thou keep holy." God sanctified it by instituting 
it, and man sanctifies it by observing it according to that 
institution. 

This sanctifying is, 1. In cessation from earthly labours. 



Archbishop Leighton. 



179 



2. In their stead to be wholly possessed and taken up with 
spiritual exercise, both in private and in public. The former 
is necessary for the being of the latter ; that cessation, for 
this work ; and the latter is necessary for the due being of 
the former ; we cannot be vacant and entire for spiritual 
service unless we cease from bodily labour; and this ces- 
sation or resting from bodily labour cannot be a sanctifying 
of this day unto God, unless it be accompanied with spiritual 
exercise. 

In the following words that part only is expressed, the 
rest or abstinency from work; but the other is supposed 
as the end of this — that they shall not do their own works 
that they may attend upon God's, His solemn worship. 
And this is implied in that word, " It is the Sabbath of the 
Lord thy God;" both of His own appointing, and for this 
end, this work, that He may be more solemnly worshipped. 
And likewise the antithesis that seems to be in that word, 
" In six days thou shalt do all thy work," imports that on the 
seventh thou shalt do God's. Not so called, that any benefit 
arises to Him by our service ; no, our " Goodness reaches 
Him not at all." Psalm xvi., 2. In that way, that worship, 
which is far above ours, that of the angels, can add nothing 
to Him, for He is infinite. Even this work, Sabbath work, 
and all our prayers and praises offered to Him, and all 
performances of His worship, they are our works in respect 
of the gain and advantage of them; it comes all back to 
us. But His worship is His work objectively, He is the 
object of it ; and directively, by particular prescription 
from Himself; and, if you will add, effectively too, never 
done aright but by His own grace and assistance. 

"Six days shalt thou labour." The command of due 
labour and diligence in our particular callings is not of this 
place ; it belongs properly to the Eighth precept, and in 
some way to the Seventh ; here it is only mentioned pre- 
missively, and for illustration of this duty here enjoined. 
And, further, there, is under it a motive from abundant 
equity ; seeing that God hath made the proportion thus, not 
pinched to us, but dealt very liberally in the time granted 



i8o 



The Sabbath. 



for our own work, what gross, not impiety only, but iniquity 
and ingratitude, will it be to encroach upon that small part 
He hath nominated and set apart for His service ! This 
was a great aggravation of our first parents' first sin, that 
having the free use of all the trees in the garden beside, 
they would not bate that one which was forbidden them, in 
homage and obedience to Him who had given them all the 
rest, and given them themselves, who a little before were 
nothing. 

"Thou shalt labour six days." Not so as in them to 
forget and take no notice of God, nor at all to call upon 
Him and worship Him, and think to acquit all by some 
kind of attendance on Him on the Sabbath. They who do 
so are most unsanctified themselves, and therefore cannot 
sanctify the Sabbath to God. Such profane persons do 
profane and pollute all they touch with their foul hands, 
for such be all profane hands lifted up to God in prayer. 
The life of the godly is not a visiting of God only in 
His house on this day, but a daily and constant walking 
with God in our own houses, and in all our ways, making 
both our houses and our hearts His houses, His temples, 
where He may dwell with us, and we may offer Him our 
daily sacrifices. 

Only the peculiar of this day is, that we may not divide it 
betwixt heaven and earth, but it shall be wholly for the 
service of God, and no work at all to have place in it that 
may hinder that and suits not with the sanctifying of it; 
for so are we to understand the word "No manner of work." 

"Neither thou nor thy servant." As each one is obliged 
personally, so they who have command of others are 
bound to bind them to observance of the precept, and the 
cattle to rest, because their labour is for man's use, and, 
therefore, his resting infers theirs ; as, likewise, their rest is 
for a passive conformity that man may see nothing round 
about him but what may incite to the observance of this day ; 
which was the reason, in solemn fasts, of the beasts' fasting 
likewise, for man's further humiliation. The "Stranger," 



Archbishop Leighton, 



181 



if converted and professing their religion, the same reason 
for him as for all others within a man's house ; and if a 
stranger to their religion too, yet they might, and ought, as 
is here commanded, oblige him to this part of outward 
conformity, cessation from work, which otherwise would be 
an offensive and scandalous sight ; and withal, if they did 
any work for those with whom they dwelt, their share 
would be deeper in the sin than of such a stranger not 
professing their religion. 

" For in six days." It is not pertinent here to speak of 
the reason of this, why God made six days' work of that 
which He could have done in one instant. Here, it is only 
urged exemplarily as the reason why God did sanctify this 
day, and why we should sanctify it. His rest, you know, 
is not of weariness, or at all of ceasing from motion, for 
"He faints not, neither is wearied," as He tells us by the 
prophet, Isa. xl, 28 ; yea, He moves not at all in working. 
" Omnia movet, ipse immotus all things, Himself unmoved, 
are moved by Him. But this "Rest" is this, that this was the 
day that immediately followed the perfecting of the creation, 
and, therefore, God blessed it with this privilege, (that is the 
blessing of it,) that it should be to men holy, for the con- 
templation of God and of His works, and for solemn 
worship to be performed to Him. 

All the other precepts of this law remaining in full force 
in their proper sense, it cannot but be an injury done to this 
command either flatly to refuse it that privilege, or, which is 
little better, to evaporate it into allegories. Nor was the 
day abolished as a typical ceremony, but that seventh only 
changed to a seventh still, and the very next to it ; He who 
is " Lord of the Sabbath," either Himself immediately, or 
by His authority in His apostles, appointing that day of His 
resurrection for our Sabbath, adding to the remembrance of 
the first creation the memorial of accomplishing the new 
creation, the work of our redemption, which appeared then 
manifestly to be perfected, when our Redeemer broke the 
chains of death, and arose from the grave ; He who is the 
light of the new world, shining forth anew the same day 



182 



The Sabbath. 



that light was made in the former creation. This day was 
St. John " In the spirit," taken up with those extraordinary 
revelations. Rev. i., 10. They were extraordinary indeed ; 
and, certainly, every Christian ought to be " In the spirit," 
in holy meditations and exercises on this day more than 
the rest; winding up his soul, which the body poises down- 
wards, to a higher degree of heavenliness ; ought to be 
particularly careful to bring a humble heart to speak to 
God in prayer, and hear Him in His Word, a heart breathing 
after Him, longing to meet with Himself in His ordinances. 
And certainly, it is safer and sweeter to be thus affected 
towards the Lord's day, than to be much busied about the 
debate of the change. 

The very life of religion doth much depend upon the 
solemn observation of this day. Consider, if we should 
intermit the keeping of it but for one year, to what a height 
profaneness would rise in those who fear not God, who yet 
are restrained, though not converted, by the preaching of 
the Word and their outward partaking of public worship. 
Yea, those who are most spiritual would find themselves 
losers by the intermission. 

What forbidden, i. Bodily labour on this day, where 
necessity unavoidable, or piety, commands not. 2. Sporting 
and pastimes. This is not to make it a Sabbath to God, 
but to our lusts and to Satan ; and hath a stronger antipathy 
with the worship of God, and that temper of mind they 
intend in it, than the hardest labour. 3. Resting from 
these, but withal resting from the proper work of this day, 
neglecting the worship of God in the assemblies of His 
people. The beasts can keep it thus, as we see in the 
precept. 4. Resorting to the public worship of God but 
in a customary, cold way, without affection and spiritual 
delight in it. 5. Spending the remainder of the day 
incongruously, in vain visits and discourses. 

How observed. 1. By pious remembrance of it, and 
preparation, sequestering not only the body from the labour 
but our souls from the cares and other vain thoughts of 



Archbishop Leighton. 



the world. 2. Attending upon the public worship of God 
willingly and heartily, as the joy and refreshment of our 
souls. Isaiah lviii., Psalm cxxii., cxxiii. Spending the re- 
mainder of it in private, holily ; as much as may be in 
meditation of the Word preached, and conference, in prayer, 
reading and meditating on the great works of God, of 
creation, and redemption. 

This is the loveliest, brightest day in all the week to a 
spiritual mind. These " rests" refresh the soul in God, 
that finds nothing but turmoil in the creature. Should not 
this day be welcome to the soul, that sets it free to mind its 
own business, which is on other days to attend the business 
of its servant, the body? And these are a certain pledge 
to it of that expected freedom, when it shall enter to an 
eternal Sabbath, and rest in Him for ever who is the 
only rest of the soul. 



They that understand the true use of that holy rest of the 
Sabbath day do know that it frees the soul and makes it 
vacant from earthly things for this purpose, that it may fully 
apply itself to the worship and contemplation of God, and 
converse with Him at greater length. Then, certainly, 
where there is this entire love to God, this will not weigh 
heavy, will be no grievous task to it : it will embrace and 
gladly obey this fourth commandment, not only as its duty 
but as its great delight. For there is nothing that love 
rejoices in more than in the converse and society of those 
on whom it is placed : it would willingly bestow most of 
its time that way, and thinks all hours too short that are 
spent in that society. Therefore, not only they who pro- 
fanely break, but they who keep it heavily and wearily, who 
find it rather a burden than a delight, may justly suspect 
that the love of God is not in them ; but he that keeps His 
day cheerfully, and loves it, because on it he may more 
liberally solace and refresh himself in God, may safely take 
it as an evidence of his love to God. 



The Sabbath. 



BISHOP WILKINS. 

The fourth commandment does enjoin us to remember 
and to sanctify the Sabbath ; so that from hence we are 
taught to pray that God would teach us to esteem of the 
Sabbath as "An holy honourable day," set apart from com- 
mon use, consecrated to His particular worship and service, 
that we may call it a delight, finding a great pleasure and 
sweetness in those sacred duties that belong unto it ; that 
they may not seem tedious and irksome unto us ; especially 
since we all profess to wish and hope for such a blessed 
eternity hereafter as shall be nothing else but Sabbath. 

That we may always remember to fit ourselves for the 
sanctifying of this day, by laying aside all secular businesses 
and diversions, endeavouring, by prayer and meditation, to 
put our hearts into such an holy frame as is required of 
those that desire to wait upon Him in His ordinances. 

That He would be graciously present with all those 
assemblies of His saints, which do on that day meet 
together for His worship and service, in any part of the 
Christian world ; that He would be pleased to assist and 
direct His ministers, that they may deliver His Word with 
plainness and power, to the capacity of the weakest and 
conviction of the wisest ; that the people may receive it with 
meekness and faith ; that so it may " Accomplish that good 
work for which it is sent," and mightily prevail to the 
casting down the strong-holds of sin, the edifying of His 
church, and the making up the number of His elect. 

That He would more especially direct and assist the 
minister unto whose charge we belong, to speak unto our 
consciences, giving unto him "The tongue of the learned, that 
he may know how to speak a word in season to him that is 
weary." Being careful "To feed the flock, strengthening the 
diseased, healing that which is sick, binding up the broken, 
seeking that which is driven away and lost;" that He would 



Bishop Wilkins. 



" Give unto us pastors after His own heart, who may feed 
us with knowledge and understanding;" and that the 
" Work of the Lord may prosper in their hands." 

That He would remove from us all irreverence, distraction, 
d illness, prejudice in hearing of His Word ; that He would 
enlighten our minds, quicken our affections, and strengthen 
our memories for the receiving and retaining of it. 

That we may be careful of all those public and private 
duties which concern the sanctification of this day, both 
in respect of ourselves and those committed to our charge, 
"Not doing after our own ways, nor finding our own 
pleasures, nor speaking our own words." But may con- 
secrate our whole selves, both souls, bodies, and services, 
to His more especial worship; spending the whole day 
with cheerfulness in the duties of religion, necessity, and 
mercy. 



WILLIAM BATES, D.D. 

The religious observation of the Lord's day is an excellent 
means for the increase of holiness. It is worthy of our 
serious observing, that the fourth commandment is enforced 
with a note of excitation, " Remember that thou keep holy 
the Sabbath day;" to impress the sense of our duty upon 
conscience, and to confine our transgressing nature, so apt 
to alienate the time which is sacred to God and the interests 
of our souls to carnal and profane uses. It is sanctified 
and set apart by the Lord of our persons and time, for 
celebrating the most excellent works of His power and 
goodness in creation and redemption. 

He has thus commanded who gave us our being, raised 
us from the dust to an honour little lower than that of 
heavenly spirits, and ransomed us from our woful bondage ; 
He that dignified us with the impression of His image and 
the assumption of ours. The morality of the command 



i86 



The Sabbath. 



is perpetual, that one day of seven be consecrated and 
separated for divine worship : but the designation of the day 
to the Jews was in remembrance of their deliverance from 
Egypt, and to Christians in remembrance of our deliverance 
from the tyranny of the spiritual Pharaoh, Satan, and his 
infernal army, benefits far exceeding those of creation and 
rescuing from the Egyptian bondage. Indeed, every day 
we should redeem time from business and pleasures for the 
immediate service of God ; but on the Lord's day we must 
be entirely conversant in holy duties, public and private, 
and abstain from common works, unless of necessity and 
mercy. 

The religious rest of the fourth commandment is to be 
observed by Christians, so far as is requisite for our attend- 
ance on the service of God. It is not only our duty, but 
our heavenly privilege, that being tired in the dust and 
toil of the world, we have a freedom and an invitation to 
draw near to God, with the promise that He will draw near 
to us; that when we pay our homage we shall receive 
infinite blessings: for then, in the communion of saints, 
we present our requests with a filial freedom to God, we 
receive His precepts for the ordering of our lives to please 
Him, and, by a temporal holy rest, are prepared for an 
eternal glorious rest. The observing of this command 
enables us to do the rest. Its duties are divine and spiritual, 
and have a powerful influence on the souls of men. The 
exercise of grace has an efficacy to increase it. In our 
sanctifying that day, God sanctifies us, and liberally bestows 
the treasures of grace and joy, the blessing consequent 
upon the divine institution. 

The profaners of that holy time virtually renounce their 
allegiance to the Creator and Redeemer. They will not 
attend upon His oracles, but despise the persons and office 
of the ministers of Christ, and their contempt reflects upon 
Him. They "Make the Sabbath their delight" in another 
sense than the commandment intends : they make it a play 
day. Others, who are called and counted Christians, who 
are good in everything but wherein they should be best, 



William Bates, D.D. 



187 



just and merciful, temperate and chaste, affable and obliging 
to men, yet wretchedly neglect the duties of piety to God, 
and the sanctifying His day. That dear and precious 
interval to a saint from the business of the world is a galling 
restraint to carnal men from their secular employments. 
They will go, indeed, to the public worship from some 
secular motive, custom, the coercion of the laws, or the 
impulse of conscience, which will not be quiet without 
some religion ; but they are glad when it is done ; and by 
vain discourses they dash out of their minds the instructions 
of the Word of God. They spend a great part of the day 
as if it were unsanctified time, in curious dressing, in luxu- 
rious feasting, in complimental visits, in idleness, and 
sometimes in actions worse than idleness. The indubitable 
cause of this profaneness is, that they are not partakers 
of the Divine nature, which inclines the soul to God and 
raises our esteem of communion with Him as a heaven 
upon earth; and hence it follows that they come and go 
from the public ordinances neither cleansed from sin nor 
changed into the Divine image. 

But those who conscientiously employ that day in duties 
proper to it, in prayer and hearing, reading the Scriptures 
and spiritual books, in holy conference, whereby light and 
heat are mutually communicated among the saints, and in 
the meditation of eternal things, whereby faith removes the 
veil and looks into the sanctuary of life and glory, (as 
Moses by conversing with God in the mount came down 
with a shining countenance,) will have a divine lustre 
appearing in their conduct through the following week. 



BISHOP HOPKINS. 

" Remember the Sabbath day, to keep it holy," &c. In the 
words we have a command, and the enforcement of it. 
The command is to sanctify the Sabbath. And this is 
justly observable, in that whereas all the rest are simply 



i88 



The Sabbath. 



either positive or negative, this is both. "Remember to 
keep it holy," and "In it thou shalt not do any work." 
As if God took an especial care to fence us in on all sides 
to the observation of this precept. The enforcement also 
is more particular, and with greater care and instance, than 
we find in any other command. For God hath here con- 
descended to use three cogent arguments to press the 
observation of this law upon us. The first is taken from 
His own example, whom, certainly, it is our glory, as well 
as our duty, to imitate in all things in which He hath, pro- 
pounded Himself to be our pattern: "The Lord rested 
the seventh day," and therefore rest ye also. The second, 
from that bountiful and liberal portion of time that He 
hath allowed us for the affairs and business of this present 
life: "Six days shalt thou labour, and do all thy work;" 
and, therefore, it is but fit and equitable that the seventh 
should be given to God, who hath so freely given the rest 
to thee. The third, from the dedication of this day to 
His own immediate worship and service : " The Lord blessed 
the Sabbath day, and hallowed it." So that it is no less 
a sin than a sacrilege, and stealing of that which is holy, 
to purloin any part of that time which God hath thus 
consecrated to Himself, and to employ it about either sinful 
or secular actions. 



To hallow and sanctify is to set anything apart from 
profane and common unto sacred and spiritual uses. God, 
therefore, sanctified the Sabbath when He selected it out 
of the course of other days, and set it apart from the com- 
mon employments and services of life; ordaining that the 
spiritual concernments of His glory and our salvation should 
be therein especially transacted. And this is that blessing 
which God hath conferred upon this day; for what other 
benefit is a day capable of, but only that when the other 
six days, like the unregarded vulgar of the year, were to be 
employed in the low and sordid drudgery of earthly affairs, 
this seventh day God hath raised from the dunghill and 
set upon the throne, appointing it, according to Ignatius' 
phrase, riiv fiamXlda, rrjv vttcitov t&v rjfxep&v, "The prince and 



Bishop Hopkins. 



189 



sovereign of days," exempting it from all servile works, 
and designing it for such spiritual and celestial employments 
that, were it observed according to God's command, eternity 
itself would not have much advantage above it, but only 
that it is longer? So that in the ring and circle of the week 
the Sabbath is the jewel, the most excellent and precious 
of days. God hath blessed and sanctified it, not only in 
this relative but also in an effective sense, viz., as He hath 
appointed it to be the day whereon He doth especially 
bless and sanctify us. 

Yea, and possibly He makes the means of our sanctifi- 
cation to be more effectual on this day than when they are 
dispensed on any other common days. God doth then 
especially give out plentiful effusions of His Spirit, fills His 
ordinances with His grace and presence ; and we may, 
with a more confident faith, expect a greater portion of 
spiritual blessings from Him when both the ordinances and 
the day too are His, than when, though the ordinances 
be His, yet the day is ours. In this sense, God may be 
said to bless and sanctify the Sabbath day, because He 
blesseth and sanctifies us on that day; as the psalmist 
most elegantly, and in a high strain of poetry, saith that 
God crowneth "The year with His goodness." Psalm lxv., 1 1. 
Not that the plenty and fruitfulness of the year is any 
blessing unto it ; but it is a blessing unto men, whose 
hearts God then filleth with food and gladness. In both 
these senses may God be said to bless and sanctify the 
Sabbath. 

As God sanctified the Sabbath, so man is commanded 
to sanctify it also ; " Remember the Sabbath day to keep 
it holy." Now we sanctify and hallow a day when we 
observe it holy to the Lord, sequestering ourselves from 
common affairs to those spiritual exercises which He hath 
required, us to be ^conversant about on that day. God 
sanctifies it by consecration, we sanctify it by devotion. 
He hath set it apart for His worship, and on it we ought 
to set ourselves apart for His worship, and to be taken up 
only with those things which He hath either allowed or 

L 



190 



The Sabbath. 



prescribed us ; and, therefore, God doth lay an especial 
claim to this day. For although He be the supreme Lord 
of all, and doth dispense and as it were draw out the 
thread of time, and days, and years for us, out of the infinite 
bottom of His eternity, yet He doth not so particularly 
challenge any part of it to Himself as He doth this seventh 
day. Whence it is said, " The seventh day is the Sabbath 
of the Lord thy God." The six foregoing days of the week 
are thine, and thou mayest dispose of them in the honest 
works of thy calling, as prudence and convenience shall 
direct ; but this day God challengeth to Himself, as His 
peculiar portion of our time, because He hath ordained it 
for His worship and service, and, therefore, it is called His. 
And when we devote ourselves to His service and worship, 
meditating on His excellency, magnifying and praising His 
mercy, and invoking His holy name, we then hallow this 
day, and give unto God that which is God's. 



Now the public duties which are necessary to the right 
sanctifying of the Lord's day are these : . Affectionate 
prayer, in joining with the minister, who is our mouth unto 
God, as well as God's mouth unto us. For as he is intrusted 
to deliver His sovereign will and commands, so likewise to 
present our requests unto the throne of His grace. We 
ought needfully to attend to every petition ; to dart it up to 
heaven with our most earnest desires ; and to close and seal 
it up with our affectionate "Amen," So be it. For though it 
be the minister alone that speaks, yet it is not the minister 
alone that prays, but the whole congregation, by him and 
with him ; and whatsoever petition is not accompanied with 
thy most sincere and cordial affections, it is as much 
mocking of God as if thine own mouth had uttered it 
without the concurrence of thy heart, which is most gross 
hypocrisy. Consider what promises are made to particular 
Christians, when they pray singly, and by themselves : 
" Whatsoever ye shall ask the Father in My name, He will 
grant it you." John xv., 16, and xvi., 23. What great 
prevalency, then, must the united prayers of the saints have 



Bishop Hopkins. 



191 



when they join interests, and put all the favour that each of 
them hath at the throne of grace into one common stock ! 
When we come to the public prayers we are not to come 
as auditors but as actors ; we have our part in them ; and 
every petition that is spread before God ought to be 
breathed from our very hearts and souls; which, if we 
affectionately perform, we may have good assurance that 
what is ratified by so many votes and suffrages here on earth 
shall likewise be confirmed in heaven. For our Saviour 
hath told us, Matt, xviii., 19, that if two shall agree together 
on earth as touching anything that they shall ask, it shall 
be done for them by His Father which is in Heaven. 

Our reverent and attentive hearing of the Word of God, 
either read or preached, is another public duty necessary to 
the sanctification of the Sabbath. This was observed also 
in the times of the law, before Christ's coming into the 
world. Acts xv., 21. "Moses, of old time, hath in every 
city them who preach him, being read in the synagogues 
every Sabbath day." Their synagogues were built for this 
very purpose; and as their temple was the great place of 
their legal and ceremonial worship, so these were for their 
moral and natural worship. In the temple they chiefly 
sacrificed ; and in their synagogues they prayed, read, and 
heard. And every town, and almost every village, had one 
erected in it, as now our churches are, where the people 
on the Sabbath day assembled together, and had some 
portion of the law read and expounded to them. Much 
more ought we to give our attendance on this holy ordi- 
nance now in the times of the Gospel, since a greater 
measure of spiritual knowledge is required from us, and 
the mysteries of salvation are more clearly declared unto us. 



Thus much concerning the sanctification of the Lord's 
day in the public duties of His worship and service. But 
what ! hast thou no Sabbath work to do after thou returnest 
from the congregation and public assemblies % Yes, cer- 
tainly ; the day is not done when the church dissolves ; and 



192 



The Sabbath. 



the whole of it is holy to the Lord. And, therefore, 
when you return every one to your families, there are 
private and family duties to be performed. Walks and 
visits are not to be evening work of the Sabbath, but holy 
and spiritual conferences are then proper ; either to bring 
to your remembrance the truths you before have heard, or 
to engage your own hearts, or the hearts of others, to 
admire and magnify God for all His great wonders of provi- 
dence and redemption. Indeed, if a walk be thus improved, 
it may be a walk to heaven. So we find the two disciples, 
who on this day were walking to Emmaus, how they en- 
tertained themselves and shortened their way with spiritual 
and holy discourses. Luke xxiv., 13 — 15. But those who 
have families to look after will be best employed in seeing 
that those who are under their charge spend the vacant 
time of the Sabbath in holy exercises; either reading the 
Scripture or giving an account of what truths they have 
been taught, or joining with them in praises and prayer 
unto God, or, indeed, in all of these, in their several courses 
and order; till night calls for repose, and delivers them 
over, with a sweet seasoning and blessing, to the labours 
and employments of the ensuing day and week. 

If there be any spare time from these public and private 
duties, then sanctify it by entering into thy closet, and there 
unbosom thy soul before God in secret prayer, spread thy 
requests before Him, lay open thy wants and desires. And 
though, perhaps, thou art not gifted to word a prayer, yet 
sigh and groan out a prayer, for thy God hears thee ; and 
He understands the language of sighs, and knows the 
meanings of His Spirit in the inarticulate groans of His 
children. Here, likewise, in secret meditate on what thou 
hast heard; admire the glory of God in His works, the 
goodness of God in His providences, the infinite mercy of 
God in His promises. Certainly meditation is one great duty 
of a Sabbath; without which, to hear the Word of God only, 
is but to swallow our meat without chewing it. It is medi- 
tation that makes it fit for nourishment; this sucks the 
juice and sweetness out of it, concorporates it into us, and 
turns it into life and substance. 



Bishop Hopkins. 



Thus, if we endeavour to sanctify the Lord's day, the 
Lord will sanctify His day and His ordinances unto us, 
and by them convey so much joy and comfort into our 
souls that they shall be a temporary heaven unto us, and 
fit us for that eternal Sabbath, where we shall continually 
give praise and glory unto Him that sitteth upon the throne, 
and to the Lamb for ever and ever. 



SIR MATTHEW HALE. 

God Almighty is the Lord of our time, and lends it to us ; 
and as it is but just we should consecrate this part of that 
time to Him, so I have found, by a strict and diligent 
observation, that a due observation of the duty of this day 
hath ever had joined to it a blessing upon the rest of my 
time, and the week that hath been so begun hath been 
blessed and prosperous to me ; and on the other side, when 
I have been negligent of the duties of this day, the rest of 
the week has been unsuccessful and unhappy to my own 
secular employments ; so that I could easily make an 
estimate of my successes in my own secular employments 
the week following by the manner of my passing of this 
day ; and this I do not write lightly or inconsiderately, but 
upon a long and sound observation and experience. 



Sundays. 



HENRY VAUGHAN. 

Bright shadows of true rest ! some shoots of bliss ; 

Heaven once a week ; 
The next world's gladness prepossessed in this ; 

A day to seek 
Eternity in Time ; the steps by which 
We climb above all ages ; lamps that light 
Man through his heap of dark days ; and the rich 
And full redemption of the whole week's flight : 
The pulleys unto headlong man ; time's bower ; 

The narrow way ; 
Transplanted paradise ; God's walking hour ; 

The cool o' th' day ; 
The creatures' jubilee ; God's parle with dust ; 
Heaven here; man on those hills of myrrh and flowers ; 
Angels descending ; the returns of trust ; 
A gleam of glory after six days' showers : 
The church's love-feasts ; time's prerogative 

And interest, 
Deducted from the whole ; the combs, and hive, 

And home of rest ; 
The milky way chalked out with suns ; a clue 
That guides through erring hours, and in full stoiy 
A taste of heaven on earth ; the pledge and cue 
Of a full feast, and the out-courts of glory. 



Public Worship. 



ARCHBISHOP LEIGHTON. 

External worship doth openly acknowledge a deity, but 
want of inward sense in worship secretly denieth it : " The 
fool hath said in his heart, There is no God." It is strange 
to hear so much noise of religion in the world, and to find 
so little piety. To present the living God with a carcase 
of lifeless worship is to pay Him with shells of services, 
and so to mock Him ■ and it is a more admirable long- 
suffering in Him to defer the punishment of such devotion 
than of all the other sins in the world. The Egyptian 
temples were rich and stately fabrics : a stranger who had 
looked upon them without would have imagined some great 
deity within ; but if they entered, (as Lucian says, laughing 
at them,) nothing was to be seen but only some ape, or 
cat, or pied bull, or some other fine god like those. To 
behold our fair semblance of religion who frequent this 
house, it would appear that we were all the temples of 
the Holy Ghost ; but whoso could look within us would find 
in many of our hearts lust, pride, avarice, or some such like 
secret vice adored as a god. And these are they which, while 
our bodies sit here, do alienate our souls from the service 
of the eternal God ; so that we are either altogether sense- 
less and dead before Him ; or, if any fit of spiritual motion 
rise within us, we find it -here, and here we leave it, as if it 
were sacrilege to take it home with us. But did once that 
Spirit of Grace breathe savingly upon our souls, we should 
straight renounce and abhor those base idols, and then all 
the current of our affection would run more in this channel ; 
our services would then be spiritual, and it would be our 



196 



Public Worship. 



heaven upon earth to view God in His sanctuary. And 
the obtaining of the change is, or should be, one main end 
of this our meeting ; and that it may be the happy effect of 
it our recourse must be to the throne of grace by humble 
prayer in the name of our Mediator, Jesus Christ the 
righteous. 



"Blessed are they that dwell in Thy house," saith the 
psalmist ; and he adds this reason, " They will be still 
praising Thee." There is, indeed, always in God's house 
both fit opportunity and plentiful matter of His praises. 
But the greater number of those that frequent His house do 
not dwell in it ; their delight and affection is not there, there- 
fore they cannot praise Him ; they come in as strangers, and 
have no skill in the songs of praise. Yea, and the very 
children of the family, who worship in spirit and in truth, 
find their instruments (their hearts) very often quite out of 
tune for praises, and sometimes most of all when praises are 
requisite. They find still such abundant cause of complaint 
in themselves, weighing down their spirits that they can 
hardly at all wind them up to magnify that God whose 
mercy is far more abundant. If we would take a reflex 
view, and look back upon our carriage this day, in the pre- 
sence of our God, who is there among us who would not 
find much work for sad thoughts? Would not one find 
that he had a hard and stony heart ; another, a light, 
inconstant, wandering heart to complain of ; a third, an 
unbelieving heart ; and some, all of these % And they (if 
such there be) who have both deeply sorrowed and been 
largely comforted, will possibly, for all that, upon former 
sad experience, be full of fears and jealousies that this sweet 
temper will not be of long continuance ; that before long 
the world or some lust will find or make a way to creep 
in and banish those heavenly thoughts, and trouble that 
peace and joy which accompanies them. 



There is no exercise so delightful to those that are truly 



Archbishop Leighton. 



197 



godly as the solemn worship of God, if they find His 
powerful and sensible presence in it, and, indeed, there is 
nothing on earth more like to heaven than that is. But 
when He withdraws Himself, and withholds the influence 
and breathings of His Spirit in His service, then good souls 
find nothing more lifeless and uncomfortable. But there 
is this difference, even at such a time, betwixt them and 
those that have no spiritual life in them at all, that they 
find and are sensible of this difference, whereas the others 
know not what it means. And for the most part, the greatest 
number of those that meet together with a profession to wor- 
ship God, yet are such as do not understand this difference. 
Custom and formality draw many to the ordinary places of 
public worship, and fill too much of the room ; and some- 
times novelty and curiosity, drawing to places not ordinary, 
have a large share ; but how few are there that come on 
purpose to meet with God in His worship, and to find His 
power in strengthening their weak faith, and weakening 
their strong corruptions, affording them provision of spiritual 
strength and comfort against times of trial, and, in a word, 
advancing them some steps forward in their journey towards 
heaven, where happiness and perfection dwell. Certainly 
these sweet effects are to be found in these ordinances, if 
we would look after them. Let it grieve us, then, that we 
have so often lost our labour in the worship of God through 
our own neglect, and entreat the Lord that at this time He 
would not send us away empty. For how weak soever the 
means be, if He put forth His strength, the work shall be 
done, in some measure, to His glory and our edification. 



How sounds it, to many of us at least, but as a well- 
contrived story whose use is to amuse us, and possibly 
delight us a little, and there is an end ; and, indeed, no end, 
for this turns the most serious and most glorious of all 
messages into an empty sound. If we awake, and give it a 
hearing, it is much ; but for anything further, how few deeply 
beforehand consider, I have a dead heart, therefore will I 
go unto the Word of Life, that it may be quickened. It is 

l 2 



198 



Public Worship. 



frozen ; I will go and lay it before the warm beams of that 
Sun which shines in the Gospel. My corruptions are mighty 
and strong, and grace, if there be any in my heart, is ex- 
ceeding weak ; but there is in the Gospel a power to weaken 
and kill sin, and to strengthen grace, and this being the 
intent of my wise God in appointing it, it shall be my desire 
and purpose in resorting to it, to find it to me according to 
His gracious design ; to have faith in my Christ, the fountain 
of my life, more strengthened, and made more active in 
drawing from Him ; to have my heart more refined and 
spiritualised, and to have the sluice of repentance opened, 
and my affections to divine things enlarged, more hatred of 
sin, and more love of God and communion with Him. 

Ask yourselves concerning former times ; and, to take 
yourselves even now, inquire within, Why came I hither 
this day 1 ? What had I in mine eye and desires this 
morning ere I came forth, and in my way as I was coming 1 
Did I seriously propound an end, or not, and what was my 
end? Nor doth the mere custom of mentioning this in 
prayer satisfy the question, for this, as other such things 
usually do in our hand, may turn to a lifeless form, and 
have no heat of spiritual affection, none of David's panting 
and breathing after God in His ordinances ; such desires as 
will not be stilled without a measure of attainment, as the 
child's desire of the breast, as our apostle resembles it. 
(1 Peter ii., 2.) 

And then again, being returned home, reflect on your 
hearts : much hath been heard, but is there anything done 
by it? Have I gained my point? It was not simply to 
pass a little time that I went, or to pass it with delight in 
hearing, "Rejoicing in that light," as they did in St. John 
Baptist's, " For a season," as long as the hour lasts. It was 
not to have my ear pleased, but my heart changed; not to 
learn some new notions, and carry them cold in my head, 
but to be quickened, and purified, and "Renewed in the 
spirit of my mind." Is this done ? Think I now with 
greater esteem of Christ, and the life of faith, and the 
happiness of a Christian 1 ? And are such thoughts solid 



Archbishop Leighton. 



199 



and abiding with me % What sin have I left behind 1 What 
grace of the Spirit have I brought home? Or what new 
degree, or, at least, new desire of it, a living desire, that 
will follow its point 1 Oh ! this were good repetition. 

It is a strange folly in multitudes of us to set ourselves no 
mark, to propound no end in the hearing of the Gospel. The 
merchant sails not merely that he may sail, but for traffic, 
and traffics that he may be rich. The husbandman ploughs 
not merely to keep himself busy, with no further end ; but 
ploughs that he may sow, and sows that he may reap with 
advantage. And shall we do the most excellent and fruitful 
work fruitlessly, hear only to hear, and look no further? 
This is, indeed, a great vanity, and a great misery, to lose 
that labour, and gain nothing by it, which, duly used, would 
be of all others most advantageous and gainful ; and yet 
all meetings are full of this. 



ROBERT SOUTH, D.D.* 

God bears a different respect to places set apart and 
consecrated to His worship from what He bears to all 
other places designed to the use of common life, and 
prefers the worship paid Him in such places above that 
which is offered Him in any other places whatsoever j 
because such places are naturally apt to excite a greater 
reverence and devotion in the discharge of divine service 
than places of common use. The place properly reminds 
a man of the business of the place, and strikes a kind of 
awe into the thoughts when they reflect upon that great 
and sacred Majesty they use to treat and converse with 
there. They find the same holy consternation upon them- 
selves that Jacob did at his consecrated Bethel, which he 

* Sermon preached at the consecration of a chapel in 1 667, on Psalm 
lxxxvii., 2. " God hath loved the gates of Zion more than all the dwellings of 
Jacob." 



200 



Public Worship. 



called " The gate of heaven ; " and if such places are so, 
then surely a daily expectation at the gate is the readiest 
way to gain admittance into the house. 

It hath been the advice of some spiritual persons that 
such as were able should set apart some certain place in 
their dwellings for private devotions only, which if they 
constantly performed there, and nothing else, their very 
entrance into it would tell them what they were to do in 
it, and quickly make their chamber-thoughts, their table- 
thoughts, and their jolly, 'worldly, but much more their 
sinful thoughts and purposes, fly out of their hearts. 

For is there any man (whose heart has not shook off all 
sense of what is sacred) who finds himself no otherwise 
affected when he enters into a church than when he enters 
into his parlour or chamber ? If he does, for ought I know, 
he is fitter to be there always than in a church. 

The mind of man, even in spirituals, acts with a corporeal 
dependence, and so is helped or hindered in its operations 
according to the different quality of external objects that 
incur into the senses. And, perhaps, sometimes the sight of 
the altar and those decent preparations for the work of devo- 
tion may compose and recover the wandering mind much 
more effectually than a sermon or a rational discourse. 
For these things in a manner preach to the eye when the 
ear is dull and will not hear, and the eye dictates to 
the imagination, and that at last moves the affections. 
And if these little impulses set the great wheels of devotion 
on work, the largeness and height of that shall not at all 
be prejudiced by the smallness of its occasion. If the fire 
burns bright and vigorously, it is no matter by what means 
it was at first kindled ; there is the same force and the 
same refreshing virtue in it, kindled by a spark from a flint, 
as if it were kindled by a beam from the sun. 

I am far from thinking that these external things are 
either parts of our devotion, or by any strength in them- 
selves direct causes of it ; but the grace of God is pleased 



Robert South, D.D. 



20I 



to move us by ways suitable to our nature, and to sanctify 
these sensible inferior helps to greater and higher purposes. 
And since God has placed the soul in a body, where it 
receives all things by the ministry of the outward senses, 
He would have us secure these cinque ports (as I may 
so call them) against the invasion of vain thoughts, by 
suggesting to them such objects as may prepossess them 
with the contrary. For God knows how hard a lesson 
devotion is, if the senses prompt one thing when the heart 
is to utter another. 

What says David, in Psalm lxxvii., 13? "Thy way, O 
God, is in the sanctuary." It is no doubt but that holy 
person continued a strict and most pious communion with 
God during his wanderings upon the mountains and in the 
wilderness ; but still he found in himself that he had not 
those kindly, warm meltings upon his heart, those raptures 
and ravishing transports of affection, that he used to have 
in the fixed and solemn place of God's worship. See the 
two first verses of the sixty-third Psalm, entitled, "A Psalm 
of David when he was in the wilderness of Judah." How 
emphatically and divinely does every word proclaim the 
truth that I have been speaking of ! " O God," says he, 
" Thou art my God ; early will I seek Thee : my soul 
thirsteth for Thee ; my flesh longeth for Thee in a dry and 
thirsty land, where no water is ; to see Thy power and Thy 
glory, so as I have seen Thee in the sanctuary." 

In all our worshippings of God we return Him but what 
He first gives us ; and, therefore, He prefers the service 
offered Him in the sanctuary, because there He usually 
vouchsafes more helps to the piously disposed person for the 
discharge of it : as we value the same kind of fruit growing 
under one climate more than under another, because under 
one it has a directer and a warmer influence from the sun 
than under the other, which gives it both a better savour 
and a greater worth. 

The other reason why God prefers a worship paid Him 
in places solemnly dedicated and set apart for that purpose 



202 



Public Worship. 



is, because in such places it is a more direct service and 
testification of our homage to Him. For, surely, if I should 
have something to ask of a great person, it were greater 
respect to wait upon him with my petition at his own house 
than to desire him to come and receive it at mine. 

Set places and set hours for divine - worship, as much as 
the laws of necessity and charity permit us to observe them, 
are but parts of that due reverence that we owe it ; for he 
that is strict in observing these declares to the world that 
he accounts his attendance upon God his greatest and 
most important business; and surely it is infinitely more 
reasonable that we should wait upon God than God 
upon us. 

We shall still find that when God was pleased to vouch- 
safe His people a meeting, He Himself would prescribe the 
place. When He commanded Abraham to sacrifice his 
only and beloved Isaac, the place of the offering was not 
left undetermined and to the offerer's discretion ; but, in 
Gen. xxii., 2, " Get thee into the land of Moriah," says God, 
"And offer him for a burnt offering upon one of the 
mountains that I shall tell thee of." 

It was part of his sacrifice, not only what he should 
offer, but where. When we serve God in His own house, 
His service (as I may so say) leads all our other secular 
affairs in triumph after it. They are all made to stoop and 
bend the knee to prayer, as that does to the throne of grace. 

Thrice a year were the Israelites from all even the 
remotest parts of Palestine to go up to Jerusalem, there to 
worship and pay their offerings at the temple. The great 
distance of some places from thence could not excuse the 
inhabitants from making their appearance there, which 
the Mosaic law exacted as indispensable. 

Whether or no they had coaches, to the temple they must 
go ; nor could it excuse them to plead God's omniscience, 
that He could equally see and hear them in any place ; nor 



Robert South, D.D. 



203 



yet their own goodwill and intentions; as if the readiness 
of their mind to go might, forsooth, warrant their bodies to 
stay at home. Nor, lastly, could the real danger of leaving 
their dwellings to go up to the temple excuse their journey ; 
for they might very plausibly and very rationally have 
alleged that during their absence their enemies round about 
them might take that advantage to invade their land. And, 
therefore, to obviate this fear and exception, which, indeed, 
was built upon so good ground, God makes them a promise, 
which certainly is as remarkable as any in the whole book 
of God, Exod. xxxiv., 24, " I will cast out the nations before 
thee; neither shall any man desire thy land, when thou shalt 
go up to appear before the Lord thy God thrice in a year." 
While they were appearing in God's house^God Himself 
engages to keep and defend theirs, and that by little less 
than a miracle, putting forth an overpowering work and 
influence upon the very hearts and wills of men, that when 
their opportunities should induce, their hearts should not 
serve them to annoy their neighbours. 

For surely a rich land,' guardless and undefended, must 
needs have been a double incitement, and such an one as 
might not only admit but even invite the enemy. It was 
like a fruitful garden or a fair vineyard without an hedge, 
that quickens the appetite to enjoy so tempting and withal 
so easy a prize. But the great God, by ruling men's hearts, 
could by consequence hold their hands, and turn the very 
desires of interest and nature out of their common channel 
to comply with the designs of His worship. 

But now, had not God set a very peculiar value upon the 
service paid Him in His temple, surely He would not have 
thus (as it were) made Himself His people's convoy, and 
exerted a supernatural work to secure them in their passage 
to it. And, therefore, that eminent hero in religion, Daniel, 
when in the land of his captivity he used to pay his daily 
devotions to God, not being able to go to the temple, would 
at least look towards it, advance to it in wish and desire ; 
and so, in a manner, bring the temple to his prayers when 
he could not bring his prayers to that. 



204 



Public Worship. 



And now, what have I to do more, but to wish that all 
this discourse may have that blessed effect upon us, as to 
send us both to this and to all other solemn places of divine 
worship, with those three excellent ingredients of devotion — 
desire, reverence, and confidence ? 

And first, for desire. We should come hither as to meet 
God in a place where He loves to meet us, and where (as 
Isaac did to his sons) He gives us blessings with embraces. 
Many frequent the gates of Zion, but is it because they love 
them, and not rather because their interest forces them, 
much against their inclination, to endure them 1 ? 

Do they hasten to their devotions with that ardour and 
quickness of mind that they would to a lewd play or a 
masquerade 1 

Or do they not rather come hither slowly, sit here 
uneasily, and depart desirously 1 All which is but too 
evident a sign that men repair to the house of God, not as 
to a place of fruition, but of task* and trouble, not to enjoy 
but to afflict themselves. 

We should come full of reverence to such sacred places ; 
and where there are affections of reverence there will be 
postures of reverence too. Within consecrated walls we 
are more directly under God's eye, who looks through and 
through every one that appears before Him, and is too 
jealous a God to be affronted to His face. 

And lastly, God's peculiar property in such places 
should give us a confidence in our addresses to Him 
here. Reverence and confidence are so far from being 
inconsistent, that they are the most direct and proper 
qualifications of a devout and filial approach to God. 

For where should we be so confident of a blessing as in 
the place and element of blessings ; the place where God 
both promises and delights to dispense larger proportions 
of His favour, even for this purpose, that He may fix a 



Robert South, D.D. 



205 



mark of honour upon His sanctuary, and so recommend 
and endear it to the sons of men, upon the stock of their 
own interest as well as His glory ; who hath declared Him- 
self " The high and the lofty One that inhabits eternity, and 
dwells not in houses made with men's hands, yet is pleased 
to be present in the assemblies of His saints?" 



The Art of Hearing. 



HENRY SMITH. 

Take heed how you hear. Luke viii., 18. 

This is the warning of Christ to His disciples after they 
had heard the parable of the seed, how it fell in four 
grounds, and but one of the four brought forth fruit. Here 
Christ exhorteth His disciples to be that ground; and we 
exhort you. 

There is a hearing, and a preparative before hearing ; 
there is a praying, and a preparative before praying ; there is 
a receiving, and a preparative before receiving. As I called 
examination the forerunner, which prepareth the way to the 
receiver, so I may call attention the forerunner, which pre- 
pareth the way to the preacher ; like the plough, which 
cutteth up the ground that it may receive the seed. As 
there is a foundation, upon which the stones, and lime, 
and timber are laid, which holdeth the building together, 
so, where this foundation of hearing is laid, there the 
instructions, and lessons, and comforts do stay and are 
remembered; but he which leaneth his ears on his pillow 
goeth home again like the child which he leadeth in his 
hand, and scarce remembereth the preacher's text. A divine 
tongue and a holy ear make sweet music, but a deaf ear 
makes a dumb tongue. There is nothing so easy as to 
hear, and yet there is nothing so hard as to hear well. You 
come not hither to learn how to hear, but you come hither 
to hear as you were wont ; for there is none but thinks 
before he come to hear that he knows how to hear already. 
But when I have showed you Christ's meaning in this 



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207 



caveat, you shall judge whether you have heard or not 
heard before you learned how to hear. In the seventeenth 
chapter and the fifth verse of St. Matthew's Gospel the 
Father teacheth you how to hear; now the Son teacheth 
you how to hear, showing (as James saith) that " Hearers 
only" are not blessed, for many shall say unto Christ, 
"Have not we heard Thee in our synagogues?" whom He 
will answer with, "I know you not;" and, therefore, it is 
not enough to hear, but you must care how you hear ; it 
is not enough to pray, but you must care how you pray ; 
it is not enough to receive, but you must care how you 
receive ; it is not enough to suffer, but you must care how 
you suffer; it is not enough to give, but you must care 
how you give ; it is not enough to believe, but you must 
care how you believe : for God hath appointed the way as 
well as the end. Because Cain regarded not the manner, 
God regarded not his sacrifice. It is better to do well than 
to do good ; for a man cannot offend in doing well, but he 
may offend in doing good if he do not well. Therefore, 
Christ (whom the Father bade us hear) teacheth us not 
only to hear, but how to hear, in the thirteenth chapter 
of St. Mark, and the fourteenth verse ; teacheth us not only 
to read, but how to read, in the four-and-twentieth of St. 
Matthew, and the fifteenth verse ; teacheth us not only to 
suffer, but how to suffer, in the fifth of Matthew, and the 
tenth verse; teacheth us not only to receive, but how to 
receive, Luke xxii., verse 19; teacheth us not only to pray, 
but how to pray, Luke xi., verse 1 ; signifying that there is 
more sin in hearing, and reading, and praying, and suffering, 
and receiving amiss, than in not hearing, reading, praying, 
suffering, or receiving at all. Therefore, Paul takes the 
Christian before his race, and gives him this watchword, 
" So run that thou mayest obtain." 1 Cor. ix., 24. That is, 
so seek that thou mayest find ; so ask that thou mayest 
obtain ; so knock that it may be opened ; so give that 
thou mayest do good ; so suffer that thou mayest have 
comfort ; so hear that thou mayest profit. How many 
have fasted, and watched, and prayed more than we, and 
yet lost all their devotion, because they thought not of 
this rule, to do good in a good sort ! 



208 



The Art of Heari?ig. 



Of all our senses hearing is the sense of learning; and, 
therefore, Solomon begins his Wisdom with " Hearken, my 
son," Prov. i., 8 ; opening as it were the door where wisdom 
must enter. Therefore, except in praying, temptations never 
trouble a man so much as in hearing, which showeth that 
these two are the destroyers of the destroyer ; therefore, as 
the tempter himself could not abide to hear the Word when 
Christ spake, so he cannot abide that we should hear the 
Word. It must needs be good for us which our enemies 
would keep from us. 

Many hearing the Word have met with knowledge, have 
met with comfort, have met with salvation ; but without the 
Word never any was converted to God. Therefore, whenso- 
ever the Word is preached, every one may say to himself, 
as the disciples said to the blind man, "Be of good comfort, 
He- calleth thee ;" be of good comfort, the Lord calleth 
thee. When Christ heard a woman say "Blessed are the 
breasts which gave Thee suck," Christ replied "Blessed 
are they which hear the Word of God," showing that 
His disciples were more blessed for hearing Him than His 
mother for bearing Him. As Isaac gave Jacob a double 
blessing, so Christ blessed them again; for in Matt, xiii., 17, 
He saith, " Blessed are the ears which hear the things which 
ye hear," showing that the Jews were more blessed than 
all the world, because they had this one blessing, to 
hear the truth. If they be blessed which hear, then 
you come hither for a blessing, and he which is blessed 
wanteth nothing. Every privilege doth import some special 
good to him which hath it ; but it is the privilege of man 
to "Hear the Word," and, therefore, the "Word became 
man," because it belongeth only to man. God hath given 
life, and light, and food to fowls, and fishes, and beasts ; but 
His Word is the prerogative of man. As to speak is the 
property of man, so to hear is the property of man. To 
show " The fruit which cometh by hearing," Christ calleth 
the Word which we should hear Verbum Regni, "The Word 
of the kingdom," as though it brought a kingdom with it ; 
to show " The fruit which cometh by hearing," the disciples 
call the Word which we should hear Verbum vitce, "The 



Henry Smith. 



Word of life," as though it brought life with it; to show 
" The fruit that cometh by hearing," Christ compareth the 
good hearers to the fruitful ground; to show "The fruit 
that cometh by hearing," Paul saith, "Faith cometh by 
hearing," in the tenth chapter to the Romans, there is 
one fruit; "Knowledge cometh by hearing," Matt, xv., 10, 
there is another fruit; "Comfort cometh by hearing," Psalm 
cxix., there is another fruit ; the sense of sin cometh by 
hearing, there is another fruit. As Christ with five loaves 
and two fishes fed five thousand men, so Peter with one 
sermon converted three thousand souls. 



Come now to the danger by hearing amiss. 

Christ saith, " Take heed how ye hear : " in the fourth 
chapter of Deuteronomy it is said, "Take heed how ye 
forget that which ye hear." This "Take heed" always 
goeth before some danger. Therefore, as Paul saith, that 
men receive the Sacrament to their salvation or to their 
damnation, i Cor. xi., so Christ saith that men hear the 
Word to their salvation or to their damnation. "The 
Word which I have spoken shall judge you in the latter 
day." John xii. It is called "The savour of life," be- 
cause it saveth ; and it is called " The savour of death," 
because it condemneth. An evil eye engendereth lust, 
and an evil tongue engendereth strife ; but an evil ear 
maketh an heretic, and a schismatic, and an idolater. 
This careless hearing made God take away His Word from 
the Jews ; therefore, you may hear the Word so as it may 
be taken from you, as the talent was from him that hid it, 
for God will not leave His pearls with swine ; but as He 
saith, "What hast thou to do to take My Words in thy 
mouth, seeing thou hatest to be reformed 1 " so He will 
say, What hast thou to do to take My Word in thy ear, 
seeing thou hatest to be reformed? If any of you go 
away no better than you came, you are not like hearers, 
but like ciphers, which supply a place but signify nothing ; 
so you take a room but learn nothing ; and they which are 



2IO 



The Art of Hearing. 



ciphers in the house of God shall be ciphers in the kingdom 
of God. Therefore, if thou have an evil eye, and an evil 
tongue, and an evil hand, and an evil foot, yet have not 
an evil ear too ; for then all is evil, because the ear must 
teach all : if the ear hearken to evil, then the heart must 
learn evil. Therefore, an evil ear is compared to a bad 
porter, which lets in every one in a gay coat, though he be 
never so bad, and keeps out him that goes bare, though 
he be never so good ; so an evil ear lets all that is evil enter 
into the heart, but all that is good it shuts the door against, 
lest it should set the spirit and the flesh at variance. Oh, if 
the adder had not stopped his ear, how long since had he 
been charmed ! But the shortest time in God's service 
is the longest time in all the day. The beasts came to the 
ark to save themselves, and men will not come to the 
church to save themselves. "It is too far," saith Jeroboam; 
but it were not too far if Jeroboam were not unwilling. One 
thing is* necessary, and all unnecessaries are preferred before 
it. The greatest treasure in the world is most despised, the 
star which should lead us to Christ, the ladder which should 
mount us to heaven, the water that should cleanse our 
leprosy, the manna that should refresh our hunger, and the 
Book that we should meditate on day and night, lieth in our 
windows, no man readeth it, no man regardeth it ; the love 
of God, and the love of knowledge, and the love of salva- 
tion is so cold, that we will not read over one book for it, 
for all we spend so many idle times while we live. If 
Samuel had thought that God had spoken to him, he would 
not have slept, but because he thought it was not God, 
but Eli, therefore he slept; so, because you remember 
not that it is God which speaks, therefore you mark not. 
But if you remember Christ's saying, "He which heareth 
you heareth Me, and he which despiseth you despiseth 
Me," you would hear the voice of the preacher as you 
would hear the voice of God. Surely, beloved, we know 
no other way to save you nor ourselves ; if we did, how 
wretched were we to keep it from you which have no other 
calling but to show you the way of salvation. If this be 
the way and no other, if this be showed you and no other, 
and yet you will not take it, but choose another, then are 



Henry Smith. 



211 



you not condemned by any other, but you condemn your- 
selves. He which will not hear is worse than Herod ; for 
as bad as he was, yet it is said of him that he heard John. 
Nay, even those whom our Saviour Christ in the parable 
before this text compareth to the barren, the stony, and the 
thorny ground, were all hearers ; and, therefore, he which 
will not hear is worse than any ground. It is said of Saul 
that, though he were haunted with an evil spirit, yet when he 
heard David play upon the harp the evil spirit departed 
from him : so they which hear have some ease of their sins, 
some peace of conscience, some intermission of their fear, 
as Saul had when he heard the harp ; but they which will 
not hear have no intermission of their fear, nor of their 
grief, nor of their sins, because the evil spirit never departeth 
from them. Therefore, as all the beasts tremble when the 
lion roareth, so let all men hearken when God teacheth. 



As the little birds perk up their heads when their dam 
comes with meat, and prepare their beaks to take it, striving 
who shall catch most, (now this looks to be served, and now 
that looks for a bit, and every mouth is opened till it be 
filled,) so you are here like birds, and we the dam, and the 
Word the food ; therefore, you must prepare a mouth to take 
it. They which are hungry will strive for the bread which 
is cast amongst them, and think this is spoken to me, this 
is spoken to me ; I have need of this, and I have need of 
this; comfort, go thou to my fear; promise, go thou to my 
distrust; threatening, go thou to my security; and the 
Word shall be like a perfume, which hath odour for every 
one. 



The Heavenly Thrift, 



HENRY SMITH. 

Luke viii., verse 18. 

Whosoever hath, to him shall be given ; and whosoever 
hath not, from him shall be taken even that which it 
seemeth that he hath. 

The next words before are, " Take heed how you hear." 
The reason follows : to make us take heed how we hear, 
He saith, " Whosoever hath/' &c. This sentence hath two 
hands, (as it were,) one giveth and the other taketh : there- 
fore, one calleth it a comfortable saying and a dreadful 
saying, for it blesseth some and curseth other ; like Moses, 
which saved the Israelites and slew the Egyptians. " Who- 
soever hath, to him shall be given : " there goeth the 
blessing. " Whosoever hath not, from him shall be taken : " 
there runneth the curse. Thus, looking back to the words 
before, viz., " Take heed how you hear," this doctrine 
cometh unto us : that he which taketh heed how he heareth 
sprouteth and flourisheth like a twig which hath life in it, 
till it come to a tree ; but he which taketh no heed how he 
heareth, fadeth and withereth like a stock which is dead, 
until he hath not only lost the gifts which he had, but till 
the Spirit do leave him too, and he seem as naked to men 
as Adam did to God. The like sentence is in the twenty- 
first of Saint Matthew, where it is said, " The kingdom of 
heaven shall be taken from you, and shall be given to a 
nation which will bring forth the fruits thereof : " there is 
a taking from them which bring no fruits, and a giving to 



Henry Smith. 



213 



them which bring fruits. The like is in the twenty-first of 
the Revelation, where it is said, " Let him which is just be 
just still, and let him which is filthy be filthy still;" whereby 
it is meant that the just shall be more just, and the filthy 
shall be more filthy. The like is in the fifteenth of John, 
verse two, where it is said, " Every branch which bringeth 
no fruit He taketh away ; but every branch which bringeth 
forth fruit He purgeth, that it may bring forth more 
fruit." The like is in the five-and-twentieth of Matthew, 
where this sentence is repeated again after the parable of 
the talents ; as to one servant were committed five talents, 
and to another two, and to another one, to increase and 
multiply ; and he which used his talent doubled it, and 
he which hid his talent lost • it : even so to every man 
God hath given some gift, of judgment, of tongues, or 
interpretation, or counsel, to employ and do good; and 
he which useth that gift which God hath given him to 
the profit of others and God's glory shall receive more gifts 
of God, as the servant which used two talents received 
two more ; but he which useth it not, but abuseth it, as 
many do, that gift which he hath shall be taken from him, 
as the odd talent was from the servant which had but one, 
showing that one gift is too much for the wicked, and, 
therefore, it shall not stay with him. One would think it 
should be said, Whosoever hath not, to him shall be given, 
and Whosoever hath, from him shall be taken; for God 
biddeth us give to them which want. But this is contrary, 
for He taketh from them which want and giveth to them 
which have. It is said that our thoughts are not like God's 
thoughts, and so our gifts are not like God's gifts ; for He 
giveth spiritual things, and we give temporal things. Tem- 
poral things are to be given to them which have not, but 
spiritual things to them which have. Therefore, Christ 
calleth none to receive His W ord, and Spirit, and grace, but 
them which hunger and thirst, which is the first possession 
of heaven. When it is said, "It shall be given," God 
showeth Himself rich and bountiful, because He giveth to 
them which have, that is, He giveth after He hath given ; for 
"What hath any that he hath not received?" Therefore, 
none can say as Esau said to Isaac, "Hast thou but one 

M 



214 



The Heavenly Thrift. 



blessing, my father ? " For He blesseth when He hath 
blessed, as a spring runneth when it hath run. First, mark 
the growth of God's gifts in them which use them, how He 
watereth His seed like a gardener, until it spring in the 
earth ; and after He watereth it again, until it spring above 
the earth ; and after He watereth it again, until it bring 
forth fruit upon the earth: therefore God is called "The 
Lord of the harvest;" because the seed, and the blade, and 
the ear, and the corn, and all do come from Him. After 
you shall see the want and the eclipse of their gifts which 
use them not, how their learning, and knowledge, and judg- 
ment doth betray them, as strength went from Sampson 
when he had lost his hair, till at last they may say, like 
Zedekiah, "When did the Spirit depart from me ? " When 
did love depart from me? When did knowledge depart 
from me? When did my zeal depart from me? 



As there is a fall of leaves, and an eclipse of the sun, and 
a consumption of the body, so there is a fall of gifts, and an 
eclipse of knowledge, and a consumption of the spirit. It 
is strange to see how wisdom, and knowledge, and judg- 
ment do shun the wicked, as though they were afraid to 
be denied. As Barak would, not go unless Deborah would 
go with him, so knowledge will not stay unless virtue will 
stay with her. To this Jeremiah pointed when he mocked 
the Jews for saying, " Knowledge shall not depart from the 
priest, nor counsel from the wise, nor the word from the pro- 
phet." To this Esay pointed when he saith, " The wisdom 
of the wise men shall perish, and the understanding of the 
prudent shall be hid;" as if he should say, One day Christ 
will tell you that "Whosoever hath not, from him," &c. 
And when you hear that saying, then remember these 
examples, how he hath fulfilled it before. After come the 
apostles, and they show some hardened, some bewitched, 
some blinded. Paul tells how Demas fell away, and 
John showeth how many fell away. Thus the prophets 
and apostles on either side, and Christ in the midst, hold 
up this threatening, as if it were a pit which all are falling 



Henry Smith. 



215 



into. The soul of man is called " The temple of the Holy 
Ghost." As God pulled down His temple when it became 
"A den of thieves," so He forsaketh "The temple of the 
soul," and taketh His graces from her, (as from a divorced 
spouse,) when it lusteth after other loves. With any talent 
He giveth this charge, " Use and increase it, until I come ; " 
being left, at last He cometh again to see what we have 
done. The seed was sown ; this year the Lord calls for 
fruit, and none will come ; the next year, and the next after, 
and none comes ; at last the curse goeth forth, " Never fruit 
grow upon thee more." Then, as the fig tree began to 
wither, so His gifts begin to paire, as if a worm were still 
gnawing at them; his knowledge loseth his relish like the 
Jews' manna ; his judgment rusts like a sword which is not 
used ; his zeal trembleth as though it were in a palsy ; his 
faith withereth as though it were blasted ; and the image 
of death is upon all his religion. After this, he thinketh, 
like Sampson, to pray as he did, and speak as he did, and 
hath no power, but wondereth, like Zidkijah, how the Spirit 
is gone from him. Now when the good spirit is gone, then 
cometh the spirit of blindness, and the spirit of error, and 
the spirit of fear; and all to seduce the spirit of man. After 
this, by little and little, first he falls into error, then he 
comes unto heresy, at last he plungeth into despair. After 
this, if he inquire, God will not suffer him to learn ; if he 
read, God will not suffer him to understand; if he hear, 
God will not suffer him to remember ; if he pray, God 
seemeth unto him like Baal, which could not hear ; at last, 
he beholdeth his wretchedness, as Adam looked upon his 
nakedness, and mourneth for his gifts, as Rachel wept for 
her children, " Because they were not." All this cometh to 
pass that the Scripture might be fulfilled, " Whosoever hath 
not, from him shall be taken that which he seemeth to 
have." As the ship sinketh upon the sea while the mer- 
chant sporteth upon the land, and makes him a bankrupt 
when he thinketh that his goods are coming in ; so, while 
we are secure, and the heart spendeth, and the ear bringeth 
not in, by little and little the stock decayeth, and more 
become bankrupts in religion than in all trades beside. 
When a man sinneth he thinketh with himself, I will do this 



216 The Heavenly Thrift. 

no more ; after, another sin promiseth as much profit as 
that, and he saith again, I will do this no more ; presently 
another sin promiseth as much profit as that, and he saith 
again, I will do this and no more. There goeth strength, 
and there cometh a wound ; so the soul bleedeth to death, 
and knoweth not her sickness till she be at the last gasp. 



Turning to God. 



JOHN WICKLIFF. 

Christ not compelling but freely counselling every man to 
seek a perfect life saith, " Let him deny himself, and take up 
his cross and follow Me." Let us, then, deny ourselves in 
whatever we have made ourselves by sin, and such as we 
are made by grace let us continue. If a proud man be 
converted to Christ and is made humble, he hath denied 
himself. If a covetous man ceaseth to covet and giveth of 
his own to relieve the needy, he hath denied himself. If an 
impure man changeth his life and becometh chaste, he hath 
denied himself, as St. Gregory saith, He who withstandeth 
and forsaketh the unreasonable will of the flesh denieth 
himself. The cross of Christ is taken when we shrink not 
from contempt for the love of the truth; when man is 
crucified unto the world, and the world is crucified unto 
him, and he setteth its joy at nought. It is not enough to 
bear the cross of a painful life except we follow Christ in 
His virtues, in meekness, love, and heavenly desire. He 
taketh the cross who is ready to meet all peril for God ; 
if need be, to die rather than to forsake Christ. And whoso 
taketh not thus the cross, and followeth not Christ thus, is 
not worthy to be His disciple. Lord Jesus, turn us to 
Thee, and we shall be turned ! Heal Thou us, and then 
we shall be verily holy; for without grace and help from 



John Wickliff. 



217 



Thee may no man be truly turned or healed. For they 
are but scorners who to-day turn to God and to-morrow 
turn away ; who to-day do their penance and to-morrow turn 
again to their former evils. What is turning to God % 
Nothing but turning from the world, from sin, and from 
the fiend. What is turning from God but turning to the 
changing things of this world, to delight in the creatures, 
the lusts of the flesh, and the works of the fiend? To 
be turned from the world is to set at nought its joys, and 
to suffer meekly all bitterness, slanders, and deceits, for the 
love of Christ ; to leave all occupations unlawful and un- 
profitable to the soul, so that man's will and thought become 
dead to the things which the world loveth and worshippeth. 



Prayer for the Presence of God. 

With white garments of innocency and righteousness, and palms of victory 
in their hands. 

JOHN BRADFORD. 

Oh, happy is he that may have but a sight of the immortal 
and incorruptible inheritance which these Thy people shall 
enjoy for ever ! 

Oh, that it please Thee, O Father, as of Thy mercy Thou 
hast called me into Thy company and communion of Thy 
saints, so of the same Thy goodness Thou wouldest give me 
to become likewise affected, that in my heart I might cry 
as they do, and desire to be with Thee, not simply because 
of this prison and exile that I am in presently, but rather 
only because of Thee, and of love to Thee ; which love I 
humbly pray Thee, that art love itself, that Thou wouldest 
write in my heart, and graciously open Thine ears to the 



218 



Prayer for the Presence of God. 



words of my mouth at this present, which I have borrowed 
out of Thy mouth by Thy servants, saying, " Remember me, 

0 Lord, according to the favour that Thou bearest unto 
Thy people ; O visit me with Thy salvation, that I may see 
the felicity of Thy chosen and rejoice in the gladness of 
Thy people, and give thanks with Thine inheritance." O 
give me " The Spirit of wisdom and revelation by the know- 
ledge of Thyself." O " Lighten the eyes of my mind that I 
may know what the hope is whereunto Thou hast called 
me, and how rich the glory is of Thine inheritance upon 
Thy saints, and what is the exceeding greatness of Thy 
power to Thy people-ward which believe." O make me 
"Able to comprehend with Thy saints what is the breadth 
and length, depth and height" of Thy sweet mercy; that is, 
that I may know the excellent love of the knowledge of 
Christ, that I may be fulfilled with all fulness that cometh 
of Thee. O "Lighten mine eyes, that I sleep not into 
death ; " but " Send Thy light to me, to lead and bring me 
into Thy tabernacle," that I may " Believe to see the good- 
ness of Thee in the land of the living." O give me " The 
Spirit, not of the world, but which is of Thee, that I may 
know the things that are given to us of God," which are 
such as " The eye hath not seen, nor the ear hath heard, 
nor the heart is able to conceive ; " for " The light of the 
moon shall be as the light of the sun, and the light of 
the sun shall be sevenfold, even as the light of seven days, 
in Thy blessed kingdom, where and when Thou wilt bind 
up the wounds of Thy people and heal their plagues." O 
that I might have some lively sight hereof ! 

When shall I rejoice of an exchange for the immortal, 
the undefiled, and the immarcescible [unfading] inheri- 
tance whereto Thou hast called me, and dost keep for me 
in heaven % When shall I hear the sweet songs of Thy saved 
people, crying, "Salvation be to Him that sitteth in the 
throne of our God, and to the Lamb % " When shall I, with 
the elders and the angels, sing and say, " Lauds, and glory, 
and wisdom, and thanksgiving, and honour, and power, and 
might, be to Thee our God for ever and ever % " When shall 

1 be " Covered with a white robe, and have a palm in my 



John Bradford. 



219 



hand, to stand before the throne night and day, to serve 
Thee in the temple, and to have Thee to dwell in me % " 
When shall I hear Thy " Great voice saying from heaven, 
Behold the tabernacle of God is with men, and He will dwell 
with them, and they shall be His people, and God Himself 
will be with them their God 1 " 

O happy were they that now might have a little show of 
Thine " Holy city, new Jerusalem, descending from heaven, 
prepared" of the gracious God, "As a bride decked for her 
husband," which Thou showedst Thy servant, St. John. 
This should I see if I were with him " In the spirit ; " but 
this cannot be so long as I am " In the flesh." O that the 
time were come that I might then " Put off this tabernacle" 
in Thy mercy, that I might see this great sight, which is 
felicity itself! But herein I must do, and will tarry, Thy 
good pleasure. As I came not hither into this world when 
I would, but when Thou wouldest, even' so, not when I will, 
but when Thou wilt, take me hence in Thy mercy. 

In the mean season, as Thy child conserve and keep me ; 
and further grant to me that, being in this body, yet I may 
live " Not in the flesh, but in the spirit," now and then to 
have some little true taste of the pleasant dainties of Thy 
house and sanctuary, that all worldly pleasures may be 
unpleasant and unsavoury, to my eternal comfort, through 
Christ our Lord. Amen. 



A Meditation of the Presence of God, 



JOHN BRADFORD. 

There is nothing that maketh more to true godliness of 
life than the persuasion of Thy presence, dear Father, and 
that nothing is hid from Thee, but all to Thee is open 
and naked, even the very thoughts, which one day. Thou 
wilt reveal and open, either to our praise or punishment 
in this life, (as Thou didst David's faults which he did 
secretly,) or in the life to come, for " Nothing is so hid that 
shall not be revealed;" therefore doth the prophet say, "Woe 
to them that keep secret their thoughts to hide their counsel 
from the Lord, and do their works in darkness, saying, Who 
seeth us ! " 

Grant to me, therefore, dear God, mercy for all my sins, 
especially my hid and close sins ; " Enter not into judgment 
with me," I humbly beseech Thee ; give me to believe 
truly in Thy Christ, that I never come into judgment 
for them ; that with David I might so reveal them and 
confess them unto Thee, that Thou wouldest cover them. 
And grant, further, that henceforth I always think myself 
continually conversant before Thee ; so that, if I do well, 
I pass not of the publishing of it as hypocrites do ; if I 
do or think any evil, I may forthwith know that the same 
shall not always be hid from men. Grant me that I may 
always have in mind that day wherein hid works of dark- 
ness shall be illumined ; and the sentence of Thy Son, 
"Nothing is so secret which shall not be revealed." So, 
in trouble and wrong I shall find comfort, and otherwise 
be kept through Thy grace from evil ; which do Thou work, 
I humbly beseech Thee, for Christ's sake. Amen. 



A Sweet Contemplation of Heaven and Heavenly 
Things. 



JOHN BRADFORD. 

0 my soul, lift up thyself above thyself ; fly away in the 
contemplation of heaven and heavenly things ; make not 
thy further abode in this inferior region, where is nothing 
but travail, and trials, and sorrow, and woe, and wretched- 
ness, and sin, and trouble, and fear, and all deceiving and 
destroying vanities. Bend all thine affections upward unto 
the superior places where thy Redeemer liveth and reigneth, 
and where thy joys are laid up in the treasury of His merits, 
which shall be made thy merits, His perfection thy perfec- 
tion, and His death thy life eternal, and His resurrection 
thy salvation. Esteem not the trifling pleasures of this life 
to be the way to this wealth, nor thy ignominious estate 
here to be any bar to prevent thee from the full use and 
joyful fruition of the glory there prepared for thee. 

I am assured that though I want here, I have riches 
there ; though I hunger here, I shall have fulness there ; 
though I faint here, I shall be refreshed there ; and though 

1 be accounted here as a dead man, I shall there live in 
perpetual glory. 

That is the city promised to the captives whom Christ 
shall make free ; that is the kingdom assured to them whom 
Christ shall crown ; there are the joys prepared for them 
that mourn ; there is the light that never shall go out ; 
there is the health that shall never be impaired ; there is 
the glory that shall never be defaced ; there is the life that 

M 2 



222 A Sweet Contemplation of Heaven and Heavenly Things. 

shall taste no death ; and there is the portion that passeth 
all the world's preferment ; there is the world that never 
shall wax worse ; there is every want supplied freely without 
money ; there is no danger, but happiness, and honour, and 
singing, and praise, and thanksgiving unto- the heavenly 
Jehovah, " To Him that sitteth on the throne," " To the 
Lamb" that here was led to the slaughter, that now 
" Reigneth," with whom I " Shall reign," after I have run 
this comfortless race through this miserable earthly vale. 

The honour in this earth is baseness ; the riches of this 
world is poverty ; the fulness of this life is want ; the joys 
of this world's kingdom are sorrow', and woe, and misery, 
and sadness, and grief : and yet, " The fool saith in his 
heart " there is no other heaven but this harmful, deceiving 
world's happiness ; no other hell but this world's bitterness ; 
no better comfort than this world's cares ; no further help 
than this world's wealth. 

Thus is man's wisdom made foolishness, and man's glory 
turned into shame, and man's power made of no force : and 
the faithful poor that are here despised, they are advanced ; 
the sorrowful are comforted ; and the castaways in this 
world are received to this blessed being, that cannot be 
expressed with the tongue of man, nor conceived with the 
heart of man. 

"O that I had wings," saith heavenly-hearted David, 
that I might fly away from this world's vanities and possess 
heaven's happiness ! " O that I were dissolved," saith blessed 
Paul, " That I might be with Christ ! " O that I were in this 
place of such wished happiness, where I might rest from 
those worldly labours, and earthly miseries, and transitory 
vanities ! 

But be not heavy, O my soul, though thou must yet wade 
under the burden of these earthly troubles ; for these 
heavenly mysteries are not seen of carnal eyes, nor can be 
obtained by carnal means ; but through troubles, and afflic- 
tions, and dangers, and persecutions, they must be achieved ; 



John Bradford. 



223 



and none that are God's elected shall be free from this 
world's hatred. For such difference is there between earth 
and heaven, and between earthly and heavenly things, that 
whoso delighteth in the first shall be deprived of the latter ; 
for we cannot have this world's heaven and " The heaven of 
heavens," the heaven of saints and angels, and cherubim 
and seraphim, where are all unspotted and all glorious, and 
all "In white robes of sanctity," and where Christ the 
sacrificed Lamb is unto them "All in all." 

O, blessed are all they that are thus assured ; blessed are 
the poor that shall have this heaven's riches ; blessed are the 
base that shall be thus advanced ; blessed are the low that 
shall be thus raised ; and blessed are the world's despised 
that shall have this heaven's happiness ; yea, happy is this 
wretched world's unhappy man, for he shall be happy. 

I will daily meditate of the greatness and majesty of this 
high heaven's blessed estate, where I shall one day bless my 
God with the company of His saints ; and where I shall 
one day sit secure and free from the dangers, and perils, 
and crosses, and afflictions that now do assail me on the 
right hand and on the left, within me and without me ; and 
am never free from one calamity or another. 

But it is good for me to be here humbled, that I may be 
there advanced where I wish speedily to come ; it is good 
that I were in want here, that I might seek heavenly neces- 
saries ; it is good that the world did discourage me, that 
I might fly to God that comforteth me ; it is good that I 
am daily killed here, that I might live continually. 

Now, therefore, O my soul, stand up; fear not, faint not 
at this world's crosses, but give glory to this great God, 
praise this high and helping God, seek Him "While it is 
day;" drive not off to pray to this God, notwithstanding 
any hope thou hast in mortal men, but reject not His 
gracious means, who, in favour infinite and mercy endless, 
moveth the hearts of men in this life to do good unto such 
as He seeth distressed. He can find out and afford infinite 



224 A Sweet Contemplation of Heaven and Heavenly Things. 

means to succour them that are His, and will not leave 
them forsaken in danger ; for He even here giveth me His 
blessings as pledges of His never-failing love, that, being 
visited in His mercy with timely comforts here, I may 
assure me of greater blessings in heaven, where they are 
prepared beyond all that I can ask or think. 

" O Lord God of Hosts, who is like unto Thee," who 
hast " Established Thy kingdom with truth and equity, with 
mercy and judgment % " " Thou hast a mighty arm, strong 
is Thine hand, and high is Thy right hand : " whoso is 
under Thy protection, He is safe ; and " He that trusteth 
in Thee, mercy embraceth him on every side." 

O blessed art thou, O my soul, if thou canst " Rejoice in 
the Lord." He is thy father, He is thy helper; walk, there- 
fore, " In. the light of His countenance," and be patient ; 
wait in hope till these storms be past, and then shalt thou 
have that quiet rest that He hath prepared in heaven. 

"Lord, increase my faith." 

"Our conversation is in heaven, from whence also we 
look for the Saviour, even the Lord Jesus." 

" If ye be risen with Christ, seek those things which are 
above, where Christ sitteth at the right hand of God." 

" Set your affections on things which are above, and not 
on things which are on the earth." 



Walking with God. 



ARCHBISHOP SANDYS. 

Now that we have seen what duty we owe to men, let us 
see what God requireth to be performed unto Himself. 
" He hath showed thee, O man, what is good." Our duty 
towards Him is to humble ourselves, and to walk carefully 
with our God. He that will walk with God must be of an 
humble heart. It is the mild-hearted and not the proud- 
minded, the publican and not the pharisee, that walketh 
with Him. 

To walk with Him is to be sincerely and heartily careful 
to set forward His cause, to promote His gospel, to defend 
His truth, to amplify His kingdom to the uttermost of our 
powers. Princes and they that judge the earth, whom God 
hath blessed with so high an honour, especially should 
in fear and reverence serve their God, love His Word 
and gospel, earnestly and cheerfully advance, maintain, and 
defend true religion. They are able to do most good, 
and, therefore, most is required of them. Bishops and 
ministers, the dispensers of God's blessed mysteries, should 
carefully travail in their Lord's cause and glory, in season 
and out of season, to preach the gospel, even so much as 
in us lieth ; or else the woe of God which hangeth over our 
heads shall be poured down upon us. But the saying 
of St. Paul is verified in these our days upon all sorts of 
people, "All men seek their own." The preferring of true 
religion, the seeking of God's glory, is the least part of 
men's care or thought. It was otherwise with Moses, 
who both loved God's service with perfect love and hated 
superstition with perfect hatred. 



226 



Walking with God. 



Be careful over your conversation ; give no cause of 
slander to them which are without, or of offence to the 
little ones; let not the gospel be discredited by your be- 
haviours. Be careful that the light of your life so shine 
before the world that therein your Heavenly Father may be 
glorified. Ye ought to shine as lights ; take heed that your 
light be not turned into darkness. Be bright stars, and not 
misty clouds. 

Walk, therefore, and walk on, go forward. For, if ye be 
in the way of life, not to go forward is to go backward. If 
ye be entered into this happy path, step not aside, give not 
back. A dog returning to his vomit is a foul and an ugly 
thing to behold. Take heed, I say, of backsliding. It is 
a dreadful thing to forsake Christ, and to be ashamed of 
the gospel. He that tasteth of this sweet gift of God, the 
gospel of Christ, and falleth back from it, he is a tormentor, 
as much as in him lieth, and a crucifier of the Lord of 
glory. Walk, therefore; go on from strength to strength, 
from virtue to virtue. Ye have been heretofore often moved ; 
but what effect hath it taken 1 God grant that there be not 
a retiring from strength to weakness, from virtue to sinful- 
ness! It is to be feared that many men's wonted zeal is 
transformed into cold security, their liberality into greediness 
and biting usury, charity into envy, sobriety into wantonness, 
humility into pride and haughtiness. This is the common 
walking of men, for whom it were far better if they stood 
still. The apostle could not mention them but with tears. 
"There are many which walk," saith he, "Of whom I have 
told you often, and now tell you weeping, they are enemies 
of the cross of Christ; their belly is their God, their glory 
is in their shame, their end is damnation." 

Walk not as these do in darkness, but in light. " God is 
light ; " walk, therefore, " With God," and then ye do that 
which He requireth at your hands. Walk with Him, for 
howsoever we walk we are sure to walk before Him. We 
cannot shun His eye : if we fly up into heaven, He is there ; 
if we go down into hell, there He is also. He seeth things 
done in light, and beholdeth that which is covered with 



Archbishop Sandys. 



227 



darkness ; He is privy unto men's thoughts ; He knew the 
spiteful and malicious purposes of the scribes and pharisees; 
He espied Adam biting the forbidden fruit; He looked 
upon Cain shedding his brother's blood ; He perceived the 
secret sins of Sodom; He understood the corruption of 
Gehazi, and made it manifest; He saw the double heart of 
Judas, who kissed his Master and betrayed Him ; He beheld 
Siba when he falsely and traiterously accused Mephiboseth 
unto David. The cloaked adultery and murder which 
David had covered with clouds of policy could not be 
hidden from His eye ; the lie of Ananias was written in 
capital letters before Him, plain to be read ; the sleights 
and conveyances of the usurer cannot be covered with 
fig tree leaves from the sight of the Almighty; there is 
neither bribe given nor taken but God looketh upon it; 
there is no treachery nor treason that can be hid from 
Him. Dominus videt ("The Lord seeth") is a short but a 
good lesson. I beseech you learn it and remember it, that 
it may teach you to walk always as in the sight of the Lord, 
who will be a swift witness and a fierce judge against evil 
doers who walk with Satan ; which thing, rightly and 
duly considered and weighed, would bridle these untamed 
affections of ours, and terrify men from these heinous and 
wilful sins. Our Lord grant this good effect, for His great 
mercy's sake ! 



THOMAS BECON. 

After God hath described Himself to be Almighty, that 
is, passing all other in power, it is so great, infinite, and 
unmeasurable, He expresseth the duty of so many as 
will serve Him as they ought. "Walk before me," saith 
He, "And be perfect." Lo, here is your flower, "Pure 
innocency." He that observeth this precept of God can- 
not displease, err, or offend, but work pure innocency 
before God. "Walk before me," saith He, "And be 
perfect." To walk before God is to serve Him according 
to His words, so purely and innocently as though God 



228 



Walki?ig with God. 



Himself were ever present before our eyes. The yoke 
of Christ is sweet, the burden is light, neither are His 
precepts heavy. For "Where the Spirit of the Lord is 
there is liberty." And "If the Son hath made you free, 
then are ye truly free." And if ye be endued with 
strength from above, then is nothing hard, but all things 
easy, through the Spirit that worketh in you. 

That ye may walk before God, certain things are to be 
observed ; first, that ye have a sure, constant, stedfast, 
true, and livish faith, to believe that which the Holy 
Scriptures teach of God and of His works. Ye heard 
that God is omnipotent, almighty, plenteous in power, 
abundant, omnisufficient, full of all good, needy of nothing. 
This must ye believe undoubtedly, if ye will walk before 
God. Ye heard also, that as God is able, so will He help 
so many as call on Him " In spirit and truth." This also 
must ye believe without any hesitation or doubting. For 
without this faith no man can please God, nor come unto 
Him aright. For this faith is the foundation and ground 
of the Christian religion. 

This faith maketh a Christian man. This faith maketh 
us the sons of light. This faith provoketh and calleth 
unto God. This faith trusteth not in her own righteous- 
ness and good works, but on the promises of God. This 
faith maketh us to be born of God. This faith mitigateth 
the wrath of God. This faith obtaineth all good things 
of God, as it is written, "He that believeth on Him 
hath everlasting life." ''Believe in the Lord," saith the 
Scripture, and " Ye shall be safe " and without any danger. 
Again, "Every one that calleth on the name of the 
Lord shall be safe." For there is but " One Lord of all, 
sufficiently rich for so many as call on Him." This faith 
maketh us the sons of God, as the apostle saith, "All ye 
are the sons of God, because ye have believed in Christ 
Jesus." Again, " So many as receive Him, He gave them 
power to be made the sons of God, inasmuch as they 
believed in His name." This faith marrieth us to God, as 
He Himself testifieth, " I will marry thee unto Me in faith, 



Thomas Becon. 



229 



and thou shalt know that I am the Lord." This faith puri- 
fieth our hearts. This faith overcometh Satan. This faith 
vanquisheth the world. This faith maketh us the temples of 
the living God. This faith will not suffer us to be con- 
founded. This faith bringeth to us the mercy of God in all 
our adversity. This faith is the fulfilling of God's command- 
ments. This faith maketh us the inheritors of the earth and 
possessors of God's holy mountain. This faith maketh us 
to understand the truth. This faith causeth that hell-gates 
cannot prevail against us. This faith justifieth us. This faith 
bringeth all good things unto us. This "Faith," as St. Austin 
saith, " Is the beginning of man's health : without this no 
man can reach or come unto the number of the sons of 
God ; without this all the labour of man is frustrate and 
void." This "Faith," as St. Ambrose saith, "Is the root 
of all virtues ; and that thou buildest on this foundation, 
that alone profiteth unto the reward of thy work, fruit, 
and virtue." " This faith," saith he, " Is richer than all 
treasures, stronger than all corporal power, and more 
healthful than all physicians." This " Faith," as Chrysostom 
saith, " Is a lamp. For as a lamp lighteneth the house, 
so doth faith the soul." This faith of the catholic religion 
is " The light of the soul, the door of life, the foundation of 
everlasting health." Thus see ye what an excellent treasure 
this Christian faith is, without the which by no means ye 
can walk worthily before the Lord our God. 

Moreover, this your faith must be conjoined with a 
reverent fear toward God. "For the fear of the Lord," 
saith the wise man, "Is the beginning of wisdom," and 
" Expelleth sin." Without this fear no man can purely walk 
before God. For he that feareth God truly) feareth also 
to displease Him; yea, he seeketh all means possible to 
accomplish the will of God, as the psalmograph saith, 
"Blessed is that man that feareth the Lord, for all his 
delight and pleasure shall be in His commandments." Unto 
this fear of God doth David exhort us, saying, "Fear ye 
the Lord, all ye that are His servants ; for they shall never 
want that fear Him." "The Son honoureth the Father, 
and the servant his Lord : if I be your Father, where is My 



230 



Walking with God, 



honour? and if I be your Lord, where is My fear? saith 
the Lord of Hosts." But this fear ought not to be a servile 
and bond fear, proceeding from an unwilling heart, but a 
reverent and gentle fear, flowing out of love. Therefore, 
with this your faith and fear must ye also have a sincere 
and pure love toward God combined, so that ye shall both 
truly believe in God, reverently fear Him, and unfeignedly 
love Him. And this is it that Moses writeth, "And now, 
O Israel," saith he, " What doth the Lord thy God require 
of thee but that thou shouldest fear the Lord thy God, and 
walk in His ways, and love Him, and serve the Lord thy 
God in all thy heart and in all thy soul ? " Now have ye 
heard partly what it is to walk before God. 

After that ye have conceived in your hearts this faith, 
fear, and love toward God through the operation of the 
Holy Ghost, so that ye have entered the pathway of our 
Lord God, now doth convenient time require that ye walk 
not only secretly but also openly before God, that is, that 
ye do not only inwardly in your hearts believe in God, fear 
and love God, but also that ye outwardly show forth this 
your faith, fear, and love buried within you, by external 
works, that men, seeing your godly conversation, may then 
glorify your Father which is in heaven. For this is to walk 
before God, even to believe in God, to fear God, to love 
God, and to lead an innocent life, according to His holy 
Word. Without this innocency and purity of life I see not 
what all faith, fear, or love profit. "Follow your Lord 
God," saith Moses, "Fear Him, and keep His command- 
ments, and hear His voice ; ye shall serve Him and cleave 
unto Him." The prophet Miche also saith, "I will show 
thee, O man, what is good, and what the Lord requireth 
of thee, even to do judgment, and to love mercy, and 
studiously to walk with thy God." 



Why doth the Scripture use this term, "Walk," rather 
than any other % It is not without a cause. Ye know, he 
that standeth still moveth nothing forward, nor hasteth not 



Thomas Becon. 231 

unto the end of his journey; but he that walketh is ever 
going, and draweth alway nearer and nearer unto his 
journey's end. In consideration whereof the Holy Scrip- 
ture useth this word "Walk/' to put us in remembrance 
that, if we have begun well in our profession, we should 
not there cease and stand still, but go forth " From virtue 
to virtue," " From faith to faith," until at the last we attain 
unto the perfection of pure innocency. For "He that 
continueth unto the end," saith Christ, "Shall be saved." 
Again, "Be faithful unto the death, and I shall give thee 
the crown of life." This word we read in divers places 
of the Holy Scriptures. Christ saith, "Walk while ye 
have light, that the darkness doth not overwhelm you. 
For he that walketh in darkness knoweth not whither he 
goeth." St. Paul also saith, "Walk as the children of 
light, proving what is acceptable to the Lord." Again, 
"Look that ye walk circumspectly, not as unwise, but as 
wise, redeeming the time, for the days are evil." Hitherto 
pertaineth that saying of St. John, "He that saith that he 
dwelleth in Christ ought to walk even as He hath walked." 

These places, with all other such like, declare to us that 
we ought so to walk in our profession by increasing daily in 
virtues, that at the last we may be perfect, and as St. Paul 
saith, "Make every man perfect in Christ Jesus." And 
this is it that followeth in the latter end of the sentence, 
"And be perfect." For we ought so to walk, that is, increase 
in all godliness, virtue, and honesty, that we might be 
perfect, as Christ saith, "Be ye perfect, as your heavenly 
Father is perfect." Also St. Paul, "Rejoice and be perfect." 
It is one degree of virtue to love my neighbour, but it is 
an higher degree to love mine enemy, but the most excellent 
degree above all is so to love our very enemies that we can 
be contented not only to do them good, but also even to 
give our lives to win them unto Christ. It is a point of 
mercy to help my poor neighbour with my superfluous 
goods ; but it is a point of perfection to sell all that ever I 
have and to give it to the poor, as Christ said to the rich 
man, "If thou wilt be perfect, go and sell all that thou 
hast and give it to the poor, and thou shalt have treasure in 



232 



Walking with God. 



heaven; and come on thy way and follow Me." It is a 
point of godliness to bear an honest heart toward the 
Word of God, yet it is much more openly to confess it 
boldly before men ; but the very perfect point of godliness 
is, not only to love and confess it, but also manly to abide 
by it, even unto the very death, if need so requireth. Now, 
therefore, even unto the most and greatest perfection in all 
things ought we to contend and labour, that we may walk 
before God and be perfect. 



Peace with God. 



JOHN LIGHTFOOT, D.D. 

The very word, " To have peace with God," may make a 
Christian's heart to leap within him, it speaks so much 
happiness. " Did not our hearts burn within us ? " say 
they in the gospel, upon Christ's gracious discourses with 
them. It is enough to warm a heart, if it be not, if it will 
not be, a stone ; if it be sensible, if it will be sensible, what 
it is to be a sinner; to hear that an offended, just, dreadful, 
all-powerful God will be at peace with him that hath 
offended Him. 

Why art thou so dull, O my soul, why so stupid within 
me, as not to stir, not to be affected, at the sounding of 
such tidings as these, that it is possible for a sinner to have 
peace with God? Cain, why art thou so unquiet in thy 
conscience? If thou do well, shalt thou not be accepted? 
but if thou do not, " There is a sin offering lies at the door," 
and thou mayest have an atonement. Wretch that thou art, 
if thy heart relent not at such tidings as these ! 

When the devil had set enmity betwixt God and man at 



John Lightfoot, D.D. 



233 



the fall of Adam, it was a lovely dawning towards man's 
recovery when God set enmity betwixt man and the devil, 
for their friendship had been man's undoing ; but it was the 
glorious sun-rising, or noontide rather, when God abolished 
the enmity betwixt man and Himself, and brought and 
spake peace. 

In the angels' song that they sung at the birth of our 
Saviour, that part of the ditty spake a great deal of happi- 
ness that spake of " Peace on earth " betwixt man and 
man, which was now to be by reconciling Jew and Gentile 
in the gospel; but that part of it spake more happiness 
that spake of " God's goodwill towards men," or peace 
betwixt men and God. 

Now what it is to have peace with God who can utter 1 
It is a fit theme for an angel from heaven to discourse upon 
who never had enmity with God ; or, rather, for a saint in 
glory who had once been at enmity, but now knows what 
the sweetness of peace with God is in its full enjoyment. 

Take the prospect of it thus reflexly. Take your stand, 
in your thoughts, from a death-bed, a very convenient 
stand to take our view in all our actions. Think of your 
dying condition, and conceive all your sins then mustered 
before you; the vanity, folly, and wretchedness of an ill-led 
life presenting themselves before you in their horror and 
confusion, your conscience flashing the very flames of hell 
into your faces ; imagine that you beheld God frowning, 
and His face full of indignation ; in a word, that you saw 
plainly your lost and undone condition, and then speak, 
heart, what is it to have peace with God? Solomon, wilt 
thou have riches? Sinner, wilt thou have preferments, 
wealth, pleasure, all contents the world can afford? No, 
Lord, let me have peace with God, which is above ten 
thousand worlds. 



Inward peace in the conscience doth not infer having 
peace with God. By " Inward peace in the conscience " I 



234 



Peace with God. 



mean the opposite to pangs, troubles, storms of conscience. 
And this peace is the common temper of the most con- 
sciences in the world ; they have no disquiet at all. Who 
hath used tp visit the sick on their dying beds, hath he not 
found it too common that conscience hath been in this 
temper 1 " I thank God nothing troubles me ; all is quiet 
in my conscience." As Elisha over Hazael, upon foresight 
of his mischievousness to come, so could I weep over such 
a poor soul, to see it go out of the world with such a 
delusion as this in its right hand. 

Ah ! say not " Peace, peace," when there is no peace. 
For here, indeed, is neither peace with God, nor peace of 
conscience, properly so called. But if you will have the 
Spirit of God to word it, it is the " Spirit of slumber ; " it is 
an " Impenitent heart ; " it is " Past feeling in a word, it 
is a Nabal's heart, dead within him. And that such a con- 
science should be quiet it is no wonder ; for mortui non 
mordent. But it would be a wonder if such a peace in 
the conscience should be a sign of peace with God. Into 
such a peace let not my soul, my conscience, enter. 

It was a strange request of him that said to his father, 
"Smite me, I pray thee." But I hardly know a more 
pertinent request that a sinner can put up to God, and it 
must be mine continually ; and I know that all that know 
what belong to the right frame of conscience, will pray with 
me, " Lord, smite me, I pray Thee ; wound me, lash my 
conscience, and spare it not, rather than suffer me to lie and 
die, and perish under such peace of conscience as this is ; " 
if such stupidity may be called peace. 



It is a mystery in divinity and experience that an unre- 
generate person can hardly be driven off from presuming 
on his salvation, and that a regenerate man can hardly be 
brought to hope of his salvation ; that he who is farthest 
from having peace with God should scarcely be driven 
from not doubting of his peace with Him ; and that he that 



John Lightfoot, D.D. 



235 



undoubtedly hath his peace with Him should so hardly be 
driven off from doubting it. Many a good soul is in the 
world that is justified, and hath without question, quoad 
rem ipsam, his peace with God, according to. the divine 
oracle of the text ; and yet is, as to the sense of it, exceeding 
far from peace of conscience, full of troubles and fears at 
all times. 

But I give not the whole definition of peace with God, 
unless to God reconciled to man I add man reconciled to 
God. We may observe how the Holy Ghost expresses the 
great reconciliation : the main stress lies in the reconcilia- 
tion of man to God, Col. i., 20 ; " God, through the blood 
of the cross, hath reconciled all things to Himself." He 
saith not, " Hath reconciled Himself to all things," but "All 
things to Himself." And in 2 Cor. v., 19, "God was in 
Christ reconciling the world unto Himself." He saith not, 
reconciling Himself unto the world. And, verse 20, "We 
pray you, in Christ's stead, be ye reconciled unto God." 
The great business is for man to be reconciled unto God ; 
Absalom unto David. Here, then, is the main trial, to 
know whether God be at peace with you ; see if you be at 
peace with Him. This is the note in the index ; and if we 
find it there, we may be sure to find the other in the book. 
As he that looked westward for the rising of the sun saw 
it sooner, gilding the tops of the mountains, than they that 
looked for it in the east; so this is the best way to see 
whether God be at peace with us ; let us look back upon 
ourselves, and see how our condition is towards God. Some 
hold that the answer by Urim and Thummim was by the 
rising of the stones in the high priest's breastplate. Though 
I am not of their mind, yet I may allude unto it in the case 
in hand ; look into thine own breast, make thine observa- 
tion thence, see how thy heart stands affected towards 
God : and by that thou mayest understand what God's 
answer to thy question is — viz., whether He be at peace 
with thee. 



Dependence upon God. 



JOHN LIGHTFOOT, D.D. 

Need I to divide the theme before us, and prove apart that 
our dependence is upon God for our preservation, and 
that we are to be sensible of this dependence? We can 
hardly find a place in Scripture that proves the one, but it 
proves both together ; and none there are hardly but if they 
acknowledge the truth of the thing, that men's dependence 
is upon God for their preservation, but they acknowledge 
also their sense of it, and that they so own their preservation. 

I might instance multitudes of places ; but do I need, 
when there is not a holy man through all the Bible that 
speaks of his own preservation, but he owns it to have been 
from God, and shows himself to have been sensible of it? 
" Thou hast given me life, and Thy visitation hath preserved 
my spirit ; " " It is the Lord's mercies that we are not con- 
sumed;" and ''Having obtained help of God." There is 
not a person in Scripture that takes notice of the preserving 
of his life and person but he always turns it that way, to 
own God the author of it ; unless it be such a fool as he 
that bids " Soul, take thine ease ; " or as he, " Is not this 
great Babylon that I have built 1 " or they that say, " To-day 
or to-morrow we will go into such a city, and buy and sell, 
and get gain," and never mention-God or His providence 
in the bargain. I hope I need not prove that all our lives, 
persons, and the preservation of both, are in the hand of 
God, and at His disposal ; but I may sum up all in this 
challenge and appeal, Dare any defy God's providence and 
preservation, and take upon you your own preservation, and 
to maintain your life and person, of yourselves ? 



John Lightfoot, D.D. 



237 



But let not such a thing be once mentioned among 
Christians ; but the great business is, that Christians would 
become rightly sensible of their dependence upon God. 



The acknowledgment that it is God that doth preserve 
our life and being may be of the tongue only, and nothing 
but words, or bare conviction of the truth of the thing, 
and but little more than words neither. But a feeling 
acknowledgment of God's preservation is such a thing as 
speaks itself by some evident demonstration. It is the 
apostle's saying, that " Saving faith worketh by love : " we 
may say the like of historical faith; if it work at all, it 
worketh by some evidence or demonstration of action ; and 
such evidences or demonstrations, in this case, are various. 

1. Such a person, who owns and feelingly believes his 
dependence upon God for his preservation, is careful to 
commit himself to God's protection and His preserving 
providence the best he can. We read of persons being 
under the wings of the Almighty, and putting themselves 
under His wings ; and they are there because they put 
themselves there. " He shall cover thee with His feathers, 
and under His wings shalt thou trust." How comes he 
there? He puts himself there by committing himself to 
God's providence, as he ought to do, as Ruth did, chap, 
ii., 12. "Thou savest man and beast. How excellent is 
Thy loving-kindness, O God ! therefore shall the sons of 
men put their trust under the shadow of Thy wings." 
There is a general providence that preserves man and 
beast, but a peculiar protection for them that put themselves 
under the shadow of His wings. 

Can we say that man is under God's protection that 
never put himself under God's protection? Can we say 
God keeps that that was never committed to Him 1 Such 
a one is a worldling, an epicure, that minds not God, nor 
his duty of committing himself to Him. Yes, you will say, 
for this man lives, and is preserved as well as the best ; he 

N 



238 Dependence upon God. 

is kept out of danger as well as the holiest ; he is in health, 
wealth, and a thriving condition, as well as another man, 
and, therefore, sure God keeps him as well as another. 
" He preserves, indeed, man and beast," as the psalmist 
tells us, and so he is preserved, as beasts are preserved ; 
but he owns not God in his preservation no more than they. 

A man that rightly owns his dependence upon God 
commits himself to God by prayer, beseeching Him to take 
him to His care and charge. Thus the saints of God have 
ever put themselves under His wings. " I will call upon 
the Lord, who is worthy to be feared ; and so shall I be 
saved from mine enemies." This was David's way to be in 
safety and preservation continually; and it is according to 
God's direction, " Call upon Me in the time of trouble, and 
I will deliver thee." So Jacob commits himself to God's 
protection, when he is going for Syria, by prayer, and a vow, 
" If God will be with me, and keep me in the way that I 
go, and will give me bread to eat, and raiment to put on," 
&c. And such another copy you have of Jabez, "And 
Jabez called upon the Lord God of Israel, saying, O that 
Thou wouldest bless me indeed, and enlarge my coast, and 
that Thine hand might be with me, and that Thou wouldest 
keep me from evil, that it may not grieve me. And God 
granted him that which he requested." This is the way to 
engage God to our preservation, when we thus cast ourselves 
upon Him and implore His care of us. 

2. They that own their dependence upon God for 
preservation and protection put themselves under His pro- 
tection in the way of His protection. Do you think that 
God's merciful protection dwells everywhere, and that a 
man may promise himself to meet with it everywhere ; in an 
idle temple or lewd company 1 He that walks in a wicked 
course of life, can he expect God's merciful providence will 
meet with him here? The apostle tells us how to put 
ourselves under God's protection, " To commit the keeping 
of our souls to Him in well-doing." And David, long 
before, " Do good, and, verily, thou shalt be fed." Keep in 
His ways, and He will keep thee ; be doing His work, and 



John Lightfoot, D.D. 



239 



He will take care of thee ; but canst thou expect His pro- 
tection and care when thou art in the ways of the devil and 
doing the work of the devil 1 A Christian should always be 
doing of that as that he may lawfully and warrantably beg 
God's blessing upon him while he is doing it. Join prayer 
and well-doing together, and thou art sure to speed well. 

3. He that owns his dependence upon God aims that 
his preservation be to the service of Him that preserves 
him. As he owns that he lives upon God, so he aims to 
live to Him. This use of God's preserving providence 
Jacob aimed at, " If God will be with me, and keep me in this 
way, so that I come again to my Father's house in peace, 
then shall the Lord be my God." And David, " For Thou 
hast delivered my soul from death, mine eyes from tears, and 
my feet from falling. I will walk before the Lord in the 
land of the living." And it pinched Job that he should any 
way have failed of it, " I have sinned ; what shall I do unto 
Thee, oh, Thou preserver of men ? " Hast Thou preserved 
me? and do I sin against Thee contrary to the end I 
should have aimed at under Thy preservation 1 Reason 
and the very light of nature may argue to such a purpose, 
that in all equity and justice he that is maintained by God 
should be serviceable to God. We look for service of our 
servants and beasts ; and all the reason in the world God 
should have it from men. 

4. He that owns his dependence upon God observes 
God's constant preserving providence, and counts nothing 
in preserving providence small. No sin is to be accounted 
little, because it is against a great God ; and no good provi- 
dence is little, because it is exercised towards sinful men. 
A true owner of his dependence upon God looks upon 
God's preserving mercy towards him through this double 
multiplying glass — his own brittleness and his own un- 
worthiness ; that God should preserve a thing so brittle and 
so ill-deserving. 



What are we better than another 1 Yes ; I have more 



240 Dependence upon God. 

estate than another ; I go braver : such a one, a poor pitiful 
fellow, not to be compared with me. Aye, but he is God's 
workmanship as well as thou. Ye are twins, so like that 
ye cannot be known asunder. Yea, God Himself knows 
no difference betwixt you. Hast thou an immortal souH 
so hath he. Hath he a mortal body ? so hast thou. Hast 
thou a soul that is made in the image of God? so he. 
Hath he a body that is but dust and ashes 1 so hast thou. 
What is added by the world, as we say, of wealth, and 
honour, and clothes, are such things as will once be clean 
stripped off ; and where is the difference then 1 

And who hath made the difference as to their outward 
condition'? Answer the apostle's question, "What hast thou 
that thou hast not received 1 And if thou hast received it, 
why boastest thou thyself, as if thou hadst not received it ? " 
When we see a person in worse state than ourselves we 
commonly look upon ourselves as somebody ; whereas 
we should look up to Him that hath made the difference. 
And do we see a poor miserable creature, and look upon 
him with scorn ] And do we not rather think, Might not 
God have made me as poor and miserable as this poor 
wretch % He might have clothed me with rags, as well as 
this poor beggar. He might have made me as silly as this 
poor idiot. Down, great heart, and proud, and learn to 
ascribe all the comforts and benefits that thou hast above 
any other poor soul where it is due, and to ascribe nothing 
to thyself but guilt and sinfulness. 

If we desire to be esteemed, what is it to be esteemed by 
God % He hath set all at one rate, as men are in the lump ; 
if we desire to be of a better value, it is wisdom to labour 
to be so in His eyes that so values all. To esteem our- 
selves is but a folly ; to labour to have others esteem us is 
but folly, unless it be in an estimation that God will say 
Amen to it also. Remember that of the apostle, " It is not 
he whom man approveth, but whom God approveth." If 
we would be thought to be beautiful, let it shine in the 
image of God ; if rarely decked, let it be with His orna- 
ments ; if to be learned, remember that " He that honoureth 
me I will honour." 



Faith. 



BISHOP COVERDALE. 

Christ promiseth His disciples, that is, such as believe on 
Him, that He will give them whatsoever they make petition 
for or desire ; yea, if they love Him. For faith without 
love is dead, and hath no strength. Where there is faith in 
man, there followeth love. Many of us say, We believe 
in Christ, and we love Him, yet we keep not His com- 
mandments. Such men ought well to note the words that 
Christ here speaketh, " Whoso loveth Me keepeth My 
commandments." (John xiv., 15 — 24.) The disciples thought 
that they loved Christ right because they were sorry for His 
departing; but Christ teacheth us that love consisteth in 
the keeping of His commandments. If we will declare 
our love towards God, it must not be done only with word 
and tongue, but with keeping of His precepts. " The eyes 
of the Lord behold the righteous, and His ears consider 
their prayers." God will not that we, whom He through 
His grace hath admitted for His own children, and purified 
through faith, should go idle. Faith which God giveth us 
in our heart standeth not idle ; we have for this purpose 
received it, even to keep His commandments. Now is it 
His commandment that we deny and mortify ourselves, 
hate and despise the world, take up our cross upon us, and 
follow Him, stoutly and manfully confessing and acknow- 
ledging Him before the wicked world, loving one another 
as He hath loved us, innocently and godly leading our lives, 
whereby we may daily receive the more gifts at His hand. 
For if we keep not His grace that He giveth us, if we do 
not continually and daily reform ourselves, and with all 



242 



Faith. 



diligence fashion our lives after His life, it is but right that 
we lose again what we have received. 

And if any man saith it were unpossible for man to keep 
God's commandments, (as it is true indeed,) yet unto us 
that believe in Christ are all things possible, not in ourselves, 
but in Christ our head. If we abide in Him through faith, 
then hard and unpossible things are light and possible unto 
us; for in Him that strengtheneth us we may do all things. 
And if we love God, then for His sake that is beloved we 
may do and suffer all things ; for there is nothing but love 
overcometh it. Our Lord Jesus Christ fulnlleth the com- 
mandments and will of His heavenly Father. So far as we 
now are His members incorporated with Him, and abiding 
in Him as our head through faith, our daily exercise, fervent- 
ness, and diligence shall be in undertaking to perform and 
keep His commandments. And if we, out of a true belief, 
do apply such diligence to keep His precepts, then may it 
be perceived that we love God. 

And if that, after such diligence in keeping God's com- 
mandments, there be ought lacking, (as we shall ever here 
want something,) we must cry unto our heavenly Father, 
and pray, " O Father, forgive us our debts and trespasses." 
And then have we with Him a faithful mediator, even Jesus 
Christ the righteous, who maketh intercession for us, and 
taketh our faults upon Himself ; and what we are not able, 
that fulnlleth He for us. Thus is it His first and highest 
commandment, which He earnestly requireth of us, that we 
believe in Him. Where the same faith is right, it brings 
with it love, which keepeth all the commandments. Now, 
when we begin to break our minds off from earthy worldly 
things, and to set them upon godly heavenly things, which 
Christ calleth us unto, then take we in hand to be obedient 
unto God the Father, after the example and pattern of 
Christ; for He loved us first. If we now also love Him, 
and practise ourselves in His love, then shall He help us 
to keep His commandments. 



Bishop Coverdale. 



243 



* Because the world is angry with us for our faith, and 
giveth us so evil report for teaching it, it shall be expedient 
for us to declare what faith is, and what faith we mean 
when we make mention thereof. First, because we may 
not describe it after our own judgment, we will rehearse the 
words of the apostle, which, writing to the Hebrews, saith 
after this manner, " Faith is a substance of things to be 
hoped for, an evidence or certainty of things which do not 
appear." By the which distinction it is manifest that when 
we set forth or teach this faith we mean no vain faith, no 
false opinion of faith, no fond imagination of faith, no dead 
faith, no idle faith ; but a substantial thing, even a sure 
belief of things that are to be hoped for, and a proof, 
experience, or knowledge of things that are not seen. 
This faith, then, is the instrument whereby we feel and are 
certain of heavenly things that our corporal eye cannot see. 

Now, because none other virtue can so apprehend the 
mercy of God, nor certify us so effectually of our salvation, 
as this living faith doth, therefore hath the Scripture im- 
puted our justification before God only unto faith, among 
all other virtues ; not without other virtues following, but 
without any other work or deed justifying. 

This is the faith of Christ which all the Scripture 
speaketh of. This is the faith that St. Paul preacheth to 
justify in the sight of God ; as St. James teacheth that 
works justify in the sight of men, and that it is but a dead 
faith which hath no works. This is the faith without the 
which " It is impossible to please God," and of the which 
"Whatsoever proceedeth not is sin." This is the faith 
whereby God " Purifieth our hearts," and whose end is sal- 
vation. This is the "Faith that worketh by charity," or 
godly love, and is of value before God. This is the faith 
whereby the holy fathers which were afore Christ's incarna- 
tion did in spirit eat and drink, and enjoy the same mercy 
of God in Christ that we are partakers of. 

To be short, this is the same faith whereby God saved 

* Prologue to the Old Faith. 



244 



Faith. 



those, His elect, of whom St. Paul maketh mention in the 
foresaid Epistle to the Hebrews, and rehearseth many godly 
fruits of the same in their conversation. 

This, then, is no new-fangled faith, no strange faith, no 
faith invented by man's brain ; but even the same that 
God's Holy Spirit teacheth in the infallible truth of His 
Scripture, and that Adam, Abel, Enoch, and all the other 
servants of God were saved in. Why do men, therefore, 
either call it a new-fangled faith, or report evil of us for 
setting it forth ] Why % I fear me, this is one cause : the 
old faith that all those servants of God had whom 
the apostle nameth in the eleventh chapter to the Hebrews, 
had a life and conversation joined unto it which was rich 
and full of all good works. Therefore, seeing there be so 
many babblers and prattlers of faith, and so few that bring 
forth the worthy fruits of penance, it giveth to the world 
occasion to report of us that our faith is but new-fangled. 
They see us not fall to labour and taking of pains, as 
Adam did ; they see not the righteousness and thankful- 
ness in us that was in Abel ; they see us not walk after 
the Word and will of God, as Enoch did ; they see us not 
take God's warning so earnestly as Noe did; they see us 
not so obedient to the voice of God, nor so well willing 
and content to leave our friends, to forsake our own wills, 
our own lands and goods, at God's calling, and dwell in a 
strange country, to do God's pleasure, as Abraham did ; 
they see that we choose not rather to suffer adversity with 
the people of God than to enjoy the pleasures of sin for 
a season ; they see us not esteem the rebuke of Christ or 
trouble for His sake to be greater riches than all the 
treasures of this world, as Moses did. To be short, they 
see not in our garden those sweet flowers and fruits of 
God's Holy Spirit which were in them that had the old 
faith. 

Ashamed may we be, therefore, as many of us as either 
write, teach, preach, speak, or talk of the old faith, if we 
endeavour not ourselves to have those old heavenly virtues 
that were ever plentiful in all God's true servants ; in every 



Bishop Coverdale. 



245 



one, I mean, according to his calling. Not that it is evil 
to teach or talk of the true old faith ; but this I say, because 
that, according to the doctrine of St. James, they are but 
deceivers of themselves that are not doers of God's Word 
as well as hearers thereof. And through such slender 
receiving of Christ's Holy Gospel it is now come to pass 
that like as we have need of such an apostle as was holy St. 
Paul, to rebuke this vain confidence that men put in their 
works, and to tell us that no work of our doing but faith 
of God's working doth justify us in His sight ; even so have 
we no less need of such another apostle as was holy St. 
James, to rebuke this horrible unthankfulness of men, that 
professing themselves to be Christian and to hold of Christ's 
old faith, are yet dead unto all good works, receive not the 
Word of God in meekness, cast not away all uncleanness 
and maliciousness, are swift to speak, to talk, to jangle, and 
to take displeasure, are forgetful hearers of the Word, 
and not livers thereafter ; boasting themselves to be of 
God's pure and undefiled religion, and yet refrain not their 
tongues from evil, visit not the poor, the friendless, and the 
desolate in their trouble, neither keep themselves undefiled 
from this world. Read the first chapter of his epistle. 

What occasion might such an apostle as holy St. James 
was have to write another, yea, a sharper epistle, seeing so 
many pretending to be of Jesus Christ's old faith are yet 
so partial, have such a carnal respect of persons, are not 
rich in faith, despise the poor, practise not the law of godly 
love, talk and jangle of faith, not having the works thereof, 
clothe not the naked, help not the poor to their living, 
regard not their necessity, have but a dead faith, declare not 
by good and godly works the true and old faith of Christ, 
are but vain believers, have not the effectuous, the working 
and living faith, that Abraham and Rahab had. Read the 
second chapter of his epistle. 

How would holy St. James reprove these bringers up of 
strange doctrines, blasphemers, backbiters, beliers of good 
men, false teachers against God's truth, dissemblers with 
the same ; carry fire, as they say, with the one hand, and 

N 2 



246 



Faith. 



water in the other; pretend to be learned and yet bring 
not forth the works of good conversation in meekness out 
of God's wisdom, but in frowardness and out of carnal 
doctrine! How would he take up these that delight in 
malice and strife, belie God's truth, are given to earthly, 
fleshly, and devilish wisdom, are unstable, full of all evil 
works, are not in the school of God's wisdom and learning, 
are not given to unfeignedness of heart, are not peaceable, 
are churlish, and uneasy to be entreated ! Read the third 
chapter of his epistle. 

Though there be never so many that recant and deny 
God's holy Word, either in their living and conversation, 
or in their words, writing, or preaching; yet, as many of 
us as are entered into the school of that wisdom which is 
from above, let us be true scholars of the same; and, 
indeed, let us even enter into the nature and kind thereof, 
which, as St. James saith, (Jaco. iii.,) " Is pure, peaceable, 
gentle, and easy to be entreated, full of mercy and good 
fruits, without judging and simulation." Which thing if 
we do, then shall we follow no filthy doctrine nor counter- 
feited wisdom ; then shall we be no breakers of peace ; 
then shall we be as glad to forgive as we would be for- 
given ; glad to be reformed ; rich and plentiful in the works 
of mercy and good fruits of the old faith; then shall we 
be no quarrel-pickers or dissemblers with any man; then 
shall we not only be found the maintainers of peace and all 
good order, but peaceably also and in all gentle manner 
shall we, both in word and deed, sow, spread abroad, and 
show the fruit of that righteousness which cometh only of 
God through Jesus Christ. 



* How should we order and behave ourselves, that God 
may grant us His strength, and true patience, and boldness % 
Forsooth, through faith, hope, prayer, love, truth, faithfulness, 
virtue, and godliness, we may obtain it of God. 

* From " A Spiritual and most Precious Pearl," a translation from the 
German of Otho Wermullerus, or Vuerdmullerus, " An eminent scholar and 
divine of Zurich, contemporary of Bishop Coverdale." 



Bishop Coverdale. 



247 



First, we must furnish and comfort our hearts and minds 
with faith toward God. For whosoever doth know perfectly 
and is certain that God, which is the Lord of all haps and 
mishaps, of prosperity and adversity, is pacified and recon- 
ciled with him, and that he for that cause cannot be deprived 
of eternal salvation, the same shall be able to contemn and 
to defy all worldly honour, pomp, and lusts. And again, 
there can be no pain so bitter, sharp, and grievous unto him 
that can bring him out of patience. 

In our Christian faith we confess and believe an holy 
universal church, and that we have fellowship and partici- 
pation with all saints and elect of God; and also we confess 
and believe remission of sins, resurrection of the flesh, and 
life everlasting. And Christ giveth unto every one that hath 
faith this absolution, "Whosoever heareth My Word and 
believeth Him that hath sent Me, the same hath everlasting 
life, and cometh not to judgment, but passeth through from 
death to life." (John v.) Wherefore through faith a man 
obtaineth power, strength, patience, constancy, and sted- 
fastness in all goodness. (Rom. v., 8; Heb. x., n.) 

If strong and mighty enemies should come upon thee, 
assault and besiege thee, and thou hadst on thy side one 
whom thou knowest certainly to be lord, and to have power 
over all thine enemies, thou mightest lawfully be bold and 
without fear. Now have we, through faith, Christ on our 
side, which is Lord over all lords, which hath full power 
over all fortune and misfortune, prosperity and adversity. 

Therefore thou must not long think and look upon the 
weakness of thy flesh, but thou must stir about with thy 
faith, that is to say, thou must earnestly and diligently con- 
sider the mighty and true love of Jesus Christ, which both 
can and will comfort and rejoice thee more than all mis- 
fortune is able to discomfort thee, or to make thee heavy. 

It is said to us, "Your enemy the devil goeth about like 
a roaring lion, and seeketh whom he may devour; whom 
resist ye stedfastly with faith." (1 Peter v.) Item, St. 



248 



Faith. 



James saith, that " Your approved faith worketh patience." 
The holy and faithful apostles did evidently declare that 
according to the inward man it was a joy and comfort unto 
them to be beaten and scourged for the Lord's sake. Again, 
all troubles and affliction are grievous by reason of our weak 
faith, which is yet but little exercised, and hath not well and 
fully tasted the riches and treasure of the children of God. 

Yet, notwithstanding, no man ought to despair though he 
have not a perfect strong faith. 

It happeneth oft times that the faith, being little and 
weak, in the time of necessity and affliction draweth back, 
and is like to a brand and sparkle that hath but a little fire 
upon it, which the Lord Jesus will not quench, but increase, 
so that we do but pray with the dear apostles, and say, 
" O Lord, strengthen our faith." (Isa. xli. ; Matt. xvii. ; 
Mark ix.) 

But when a man is utterly destitute of faith, as he that 
knoweth of no other nor of no better life than this, it is no 
marvel at all though he despair at length. 

Yea, the more he trusteth in himself, or in any worldly 
and transitory thing, the more unable is he to resist and 
continue in trouble and adversity. (Acts iv., v.) For there 
is no right comfort nor succour in any manner of thing 
besides the Lord Jesus. 

There are two kinds of hope; the one is of nature, and 
the other cometh of faith. The natural hope is a special 
gift and benefit of God, which after a certain manner doth 
help and comfort a man that is troubled and vexed, that he 
do not utterly despair; but in the midst of all adversity 
hopeth that in a while it will, within a while, be better, and 
so waiteth and tarrieth till the adversity be overblown. 

Now, if this natural hope have such a strength and virtue, 
should not the other hope, which the Spirit of God doth 
newly inspire through faith, work a much greater and per- 



Bishop Coverdale. 



249 



fecter patience and strength ; that a man in the midst of 
his cross shall hope and wait for heavenly comfort and aid 
of God for Christ's sake? And although the natural hope 
doth often and many times fail and deceive, and is always 
uncertain, yet this Christian hope doth never fail nor 
deceive. 

The husbandman considereth not only his labour and 
travail, and what tempest and mischance of weather may 
fortune ; but forasmuch as he trusteth and hopeth that the 
fruit shall wax and come forth when the time is, therefore 
he laboureth stoutly and with a good will ; even so in the 
spiritual vineyard, under the yoke of the Lord, the hope 
and trust of honour and reward maketh men patient and 
willing, and giveth them courage. If we hope for that 
thing which we see not, we wait for it through patience. 
(Rom. viii.) 

Furthermore, we must seek upon God fervently and 
without ceasing through prayer, that He will give us a bold 
and a strong spirit to suffer all things, and to continue 
stedfast unto the end. (Matt, xxiv.) Thus doing, He will 
surely hear us most graciously, according to His promise, 
and faithfully give us His spiritual gifts most specially. 

When a man maketh his complaint, and openeth his need 
and grief unto his special friend, he feeleth a certain ease 
afterward ; so that his pain and grief, by the rehearsing 
thereof, is somewhat relieved, remedied, and taken away. 
Much more comfort and ease shall we receive by telling 
and opening our grief and complaint unto God. For man 
is soon weary and irk of our complaining ; but if we 
should spend the whole day in praying, crying, and com- 
plaining unto God, He would love, comfort, and strengthen 
us the more. 



250 



Faith. 



WILLIAM TYNDALE. 

Faith in Christ first certifieth the conscience of the forgive- 
ness of sins, and delivereth us from the fear of everlasting 
damnation ; and then bringeth the love of God and of His 
law into the heart, which love is the righteousness of the 
heart. Love bringeth good works into the members, which 
works are the outward righteousness, and the righteousness 
of the members. To hate the will of God is the unrighteous- 
ness of the heart, and causeth evil works, which are the 
unrighteousness of the members ; as, when I hated my 
brother, my tongue spake evil, my hands smote, and so 
forth. To love is the righteousness of the heart, and 
causeth good works, which are the righteousness of the 
members ; as, if I love my brother, and he have need of me, 
and be in poverty, love will make me put mine hand into 
my purse or almonry, and to give him somewhat to refresh 
him. That the love of God and of His commandments is 
the righteousness of the heart doth no man doubt save he 
that is heartless. And that love springeth of faith thou 
mayest evidently see, (1 John ii.,) "He that loveth his 
brother dwelleth in the light ; but he that hateth his brother 
is in darkness, and walketh in darkness, and wotteth not 
whither he goeth; for darkness hath blinded his eyes." 
Why is he that hateth in darkness? Verily, because he 
seeth not the love of God in Christ; for if he saw that, 
he could not but love his brother for so kind a Father's 
sake. If any man hate his brother, be thou sure that the 
same man is in darkness, and hath not the light of true faith, 
nor seeth what Christ hath done. If a man so love that 
he can forgive his brother, assure thyself that he is in the 
light of the true faith, and seeth what mercy is showed him 
in Christ. 

This is, then, the sum of all together : works are the out- 
ward righteousness before the world, and may be called the 
righteousness of the members, and spring of inward love. 
Love is the righteousness of the heart, and springeth of 



William Tyndale. 



faith. Faith is the trust in Christ's blood, and is the gift 
of God, whereunto a man is drawn of the goodness of God, 
and driven through true knowledge of the law, and of 
beholding his deeds in the lust and desire of the members 
unto the request of the law, and with seeing his own 
damnation in the glass of the law. For if a man saw his 
own damnation in the law, he should immediately hate God 
and His works, and utterly despair, except God offered him 
Christ, and forgave all that were past, and made him His 
son, and took the damnation of the law away, and promised 
that if he would submit himself to learn and to do his best, 
that he should be accept as well as an angel in heaven ; and 
thereto, if he fell of frailty, and not of malice and stubborn- 
ness, it should be forgiven upon amendment, and that God 
would ever take him for His son, and only chastise him at 
home when he did amiss, after the most fatherliest manner, 
and as easily as his disease would suffer, but never bring 
him forth to be judged after the rigorousness of the law. 
And as thou couldest not see leaven, though thou brakest 
up a loaf, except thou smelledst or tastedst the sourness, 
even so couldest thou never see true faith or love except 
thou sawest works ; and also sawest the intent and meaning 
of the worker, lest hypocrisy deceive thee. 

Our deeds are the effect of righteousness, and thereto an 
outward testimony and certifying of the inward righteousness, 
as sourness is of leaven. And when I say faith justifieth, the 
understanding is that faith receiveth the justifying. God 
promiseth to forgive us our sins and to impute us for full 
righteous. And God justifieth us actively; that is to say, 
forgiveth us and reckoneth us for full righteous. And 
Christ's blood deserveth it ; and faith in the promise 
receiveth it, and certifieth the conscience thereof. Faith 
challengeth it for Christ's sake, which hath deserved all 
that is promised ; and cleaveth ever to the promise and 
truth of the promiser ; and pretendeth not the goodness of 
her work, but knowledgeth that our works deserve it not, 
but are crowned and rewarded with the deservings of Christ. 

Take an ensample of young children, when the father 



252 



Faith. 



promiseth them a good thing for the doing of some trifle, 
and, when they come for their reward, dallieth with them, 
saying, "What! that thou hast done is not worth half so 
much ; should I give thee so great thing for so little a 
trifle?" they will answer, "Ye did promise me; ye said I 
should have it; why did ye promise, and why then did ye 
say so 1 ?" And let him say what he will to drive them off, 
they will ever say again, " Ye did promise me, so ye did ; 
ye said I should have it, so ye did." But hirelings will 
pretend their work, and say, " I have deserved it. I have 
done so much, and so much, and my labour is worth it." 



ARCHBISHOP SANDYS. 

The third and last part of St. Peter's sermon* was, that 
we are made partakers of peace by faith in Christ's name. 
"To Him all the prophets give witness, that through His 
name all that believe in Him shall receive remission of sins." 
Wherein three things are remembered unto us : that remis- 
sion of sins is free; that we receive it by faith; and that 
this doctrine is witnessed by all the prophets. 

All flesh hath sinned and doth need forgiveness. God is 
the only forgiver of our sins. Neither doth He forgive 
them in respect of man's merits; but of His mercy, good 
will, and free mercy. The only means that moved God to 
be merciful freely to sinful man was that most acceptable 
sweet bloody sacrifice which the innocent Son of God 
offered upon the cross for our sins. " All have sinned and 
are deprived of the glory of God, and are justified freely by 
His grace, through the redemption that is in Christ Jesus." 
He took our unrighteousness upon Himself, and clothed us 
with His justice; and "He who knew no sin was made 
sin for us, that we might be made the righteousness ot 
God in Him." In Christ and for Christ we receive free 
remission of sins. " There is no other name given us under 



* Acts x., 34, &c. 



Archbishop Sandys. 



2 53 



heaven whereby we may be saved." "I am the way, the 
truth, and the life ; no man cometh to the Father but by 
Me," saith Christ. No sin forgiven but through Him; and 
through Him all sins are forgiven freely. 

The mean whereby we are made partakers of this free 
remission of sins, in the death and resurrection of Christ, 
is faith in Christ. " For all," saith Peter, " That believe in 
Him shall receive remission of sins through His name." 
God doth freely offer unto us remission of sin and peace in 
Christ ; the mean and instrument to receive it withal is 
faith. He that believeth is made partaker of it ; and not of 
it only, but of eternal life also. " For he that believeth in 
Me hath life eternal," saith our Saviour Christ. But this 
faith, this justifying faith, doth work through love, and 
showeth itself by works. The good tree will be fruitful. 
The believing, justified child of God will fear God and work 
righteousness. 

This doctrine of justification by faith in the death and 
resurrection of Christ Jesus is witnessed by all the prophets. 
It is no new ^octrine, but old ; not only proceeding from 
the apostles, but also from the prophets. For Moses and all 
the prophets bear witness of Him, and as they, so the 
apostles after them ; whose steps we must follow, and 
acknowledge that no doctrine is to be established but that 
which is testified by the apostles and prophets. The true 
church of Christ doth build her faith on their foundation. 
God will be worshipped and served according to His pre- 
script Word, and. not according to the brain of man. The 
prophets and apostles, with all such as be ministers of the 
Word, are here and elsewhere called witnesses; yea, Christ 
Himself termeth Himself a witness of the truth. " For this 
cause am I born, and for this cause came into the world, 
that I should bear witness to the truth." And Christ saith 
to His apostles, "Ye shall be witnesses unto Me both in 
Jerusalem and in Samaria, even to the uttermost ends of 
the earth." 

The truth is to be testified by public preaching. Paul 



254 



Faith. 



commendeth the Thessalonians for believing his testimony. 
His testimony was the gospel, which he did preach and 
testify unto them, according to the voice that did speak 
unto him when he was cast off his horse, " I have appeared 
to thee for this purpose, to appoint thee a minister and 
witness, both of things which thou hast seen and of the 
things in which I will appear unto thee." The truth is also 
testified by writing. By the writings of the prophets, 
apostles, and evangelists, the truth of God, Jesus Christ, 
was most plainly testified ; as John, to name one of them 
among many, "This is that disciple which testifieth of 
these things." The truth is also witnessed when as it is 
testified in blood ; for a martyr is a witness. Christ told 
Peter that when he was young he girded himself, and 
walked whither he lusted; but when he waxed old, other 
should gird him, and carry him whither he would not. 
" Now this," saith John, " He spake, signifying by what 
death he should glorify God." Many martyrs have thus 
testified the truth with suffering for it. But "They over- 
came by the blood of the Lamb, and by the word of their 
testimony, not loving their life," no, not "To the death." 
That minister which will neither testify it by public preaching 
nor by writing will hardly testify it by suffering ; but will 
rather say, with Peter, " I know not the man." 



Where there is backwardness in knowledge there must 
needs be also weakness of faith ; if we grow in the one, we 
are the nearer to perfection in the other. How great care 
the blessed apostle had that the faith of as many as did 
beiieve through his preaching might be perfected, let that 
one speech of his to them of Thessalonica serve to show 
instead of many, " Brethren, we had consolation in you, in 
all our affliction and necessity, through your faith. For 
now are we alive, if ye stand stedfast in the Lord. What 
thanks can we recompense to God again for you, for all the 
joy for which we rejoice for your sakes before God, night 
and day praying exceedingly that we might see your face, and 
might accomplish that which is lacking in your faith ? " If 



Archbishop Sandys. 



255 



he were thus careful for the faith of others, shall we neglect 
to make perfect our own % When we hear that this is the 
victory which overcometh the world, even our faith ; that 
by faith all the fiery darts of Satan are expelled and driven 
back ; that unto believers all things are possible ; that he 
which believeth cometh not into judgment, but hath passed 
from death to life ; are we not glad to say in our hearts, 
Lord, we believe 1 If we be, then, considering that by how 
much our faith is more stedfast, by so much we are the 
more certainly assured of all these things, let us join in 
request with the disciples of Christ, and beg of Him to 
"Increase faith in us;" let us cry even with tears, Lord, 
help our incredulity. 



RICHARD HOOKER. 

To make a wicked and a sinful man most holy through his 
believing is more than to create a world of nothing. Our 
faith most holy ! Surely, Solomon could not show the 
Queen of Sheba so much treasure in all his kingdom as is 
lapt up in these words. O that our hearts were stretched 
out like tents, and that the eyes of our understanding were 
as bright as the sun, that we might thoroughly know the 
riches of the glorious inheritance of saints, and what is 
the exceeding greatness of His power towards us, whom 
He accepteth for pure, and most holy, through our believing ! 
O that the Spirit of the. Lord would give this doctrine 
entrance into the stony and brazen heart of the Jew, which 
followeth the law of righteousness but cannot attain unto 
the righteousness of the law ! Wherefore 1 saith the apostle. 
They seek righteousness, and not by faith. Wherefore they 
stumble at Christ ; they are bruised, shivered to pieces as a 
ship that hath run herself upon a rock. O that God would 
cast down the eyes of the proud and humble the souls of 
the high-minded, that they might at the length abhor the 
garments of their own flesh, which cannot hide their naked- 
ness, and put on the faith of Christ Jesus, as he did put it 
on which hath said, " Doubtless I think all things but loss, 



256 



Faith. 



for the excellent knowledge sake of Christ Jesus my Lord, 
for whom I have counted all things loss, and do judge them 
to be dung, that I might win Christ, and might be found in 
Him, not having my own righteousness, which is of the 
law, but that which is through the faith of Christ, even the 
righteousness which is of God through faith." O that God 
would open the ark of mercy, wherein this doctrine lieth, 
and set it wide before the eyes of poor afflicted consciences, 
which fly up and down upon the water of their afflictions, 
and can see nothing but only the gulf and deluge of their 
sins, wherein there is no place for them to rest their feet ! 
The God of pity and compassion give you all strength 
and courage, every day, and every hour, and every moment, 
to build and edify yourselves in this most pure and holy 
faith! 



BISHOP JEREMY TAYLOR. 

I pray consider that he that does not believe the promises 
of the Gospel cannot pretend to faith in Christ; but the 
promises are all made to us upon the conditions of obedi- 
ence, and he that does not believe them as Christ made 
them believes them not at all. "In well doing commit 
yourselves to God, as unto a faithful Creator there is 
no committing ourselves to God without well doing ; " For 
God will render to every man according to his deeds; to 
them that obey unrighteousness, indignation and wrath ; 
but to them who, by patient continuance in well doing, seek 
for glory, and honour, and immortality, to them eternal 
life." So that if faith apprehends any other promises, it is 
illusion and not faith ; God gave us none such, Christ pur- 
chased none such for us ; search the Bible over, and you 
shall find none such. But if faith lays hold on these 
promises that are, and as they are, then it becomes an 
article of our faith, that without obedience, and a sincere 
endeavour to keep God's commandments, no man living 
can be justified ; and, therefore, let us take heed, when 
we magnify the free grace of God, we do not exclude the 



Bishop Jeremy Taylor. 



257 



conditions which this free grace hath set upon us. Christ 
freely died for us, God pardons us freely in our first access 
to Him; we could never deserve pardon, because when we 
need pardon we are enemies, and have no good thing in 
us ; and He freely gives us of His Spirit, and freely He 
enables us to obey Him ; and for our little imperfect 
services He freely and bountifully will give us eternal life ; 
here is free grace all the way, and he overvalues his 
pitiful services who thinks that he deserves heaven by 
them, and that if he does his duty tolerably, eternal life 
is not a free gift to him but a deserved reward. 

It was the meditation of the wise Chancellor of Paris, " I 
know that without a good life, and the fruits of repentance, 
a sinner cannot be justified ; and, therefore, I must live 
well, or I must die for ever ; but if I do live holily, I do not 
think that I deserve heaven, it is the cross of Christ that 
procures me grace ; it is the Spirit of Christ that gives me 
grace ; it is the mercy and the free gift of Christ that brings 
me unto glory." But yet he that shall exclude the works of 
faith from the justification of a sinner by the blood of Christ 
may as well exclude faith itself ; for faith itself is one of 
the works of God : it is a good work, so said Christ to them 
that asked Him, "What shall we do to work the works of 
God 1 Jesus said, This is the work of God, that ye believe 
on Him whom He hath sent." Faith is not only the 
foundation of good works, but itself is a good work ; it is 
not only the cause of obedience, but a part of it ; it is not 
only, as the son of Sirach calls it, " Initium adlmrendi 
Deo" "A beginning of cleaving unto God," but it carries us 
on to the perfection of it. Christ is the author and finisher 
of our faith ; and when faith is finished a good life is made 
perfect in our kind ; let no man, therefore, expect events 
for which he hath no promise ; nor call for God's fidelity 
without his own faithfulness ; nor snatch at a promise with- 
out performing the condition ; nor think faith to be a hand 
to apprehend Christ, and to do nothing else ; for that will 
but deceive us, and turn religion into words, and holiness 
into hypocrisy, and the promises of God into a snare, and 
the truth of God into a lie. For when God made a 



2 5 8 



Faith. 



covenant of faith, He made also " The law of faith ; " and 
when He admitted us to a covenant of more mercy than 
was in the covenant of works, or of the law, He did not 
admit us to a covenant of idleness, and an incurious walking 
in a state of disobedience ; but the mercy of God leadeth us 
to repentance, and when He gives us better promises He 
intends we should pay Him a better obedience ; when 
He forgives us what is past He intends we should sin no 
more ; when He offers us His graces He would have us to 
make use of them ; when He causes us to distrust ourselves 
His meaning is we should rely upon Him ; when He 
enables us to do what He commands us He commands us 
to do all that we can. And, therefore, this covenant of 
faith and mercy is also a covenant of holiness, and the 
grace that pardons us does also purify us ; for so saith 
the apostle, " He that hath this hope purifies himself, even 
as God is pure." And when we are so, then we are justified 
indeed ; this is " The law of faith ; " and by works in this 
sense, that is, by the works of faith, by faith working by 
love, and producing fruits worthy of amendment of life, we 
are justified before God. 



Let every one take heed that, by an importune adhering 
to and relying upon a mistaken faith, he do not really make 
a shipwreck of a right faith. Hymenseus and Alexander 
lost their faith by putting away a good conscience; and 
what matter is it of what religion or faith a man be of, if 
he be a villain and a cheat, a man of no truth and of no 
trust, a lover of the world and not a lover of God % But, 
I pray, consider, can any man have faith that denies God % 
That is not possible ; and cannot a man as well deny God 
by an evil action as by an heretical proposition % Cannot 
a man deny God by works as much as by words % Hear 
what the apostle says, " They profess that they know God, 
but in works they deny Him, being abominable and disobe- 
dient, and unto every good work reprobate." Disobedience 
is a denying God. Nohimns hunc regnare is as plain a 
renouncing of Christ as Nolumics hide credere. It is to no 



Bishop Jeremy Taylor. 



259 



purpose to say we believe in Christ and have faith, unless 
Christ reign in our hearts by faith. 

From these premises we may see but too evidently that 
though a great part of mankind pretend to be saved by 
faith, yet they know not what it is, or else wilfully mistake 
it, and place their hopes upon sand or the more unstable 
water. Believing is the least thing in a justifying faith, for 
faith is a conjugation of many ingredients, and faith is a 
covenant, and faith is a law, and faith is obedience, and 
faith is a work, and, indeed, it is a sincere cleaving to and 
closing with the terms of the Gospel in every instance, 
in every particular. Alas ! the niceties of a spruce under- 
standing, and the curious nothings of useless speculation, 
and all the opinions of men that make the divisions of heart, 
and do nothing else, cannot bring us one drop of comfort 
in the day of tribulation, and, therefore, are no parts of the 
strength of faith. Nay, when a man begins truly to fear 
God, and is in the agonies of mortification, all these new 
nothings and curiosities will lie neglected by, as baubles 
do by children when they are deadly sick. But that only 
is faith that makes us to love God, to do His will, to suffer 
His impositions, to trust His promises, to see through a 
cloud, to overcome the world, to resist the devil, to stand 
in the day of trial, and to be comforted in all our sorrows. 
This is that precious faith so mainly necessary to be insisted 
on, that by it we may be sons of the free woman, liberi a 
vitiis ac ritibus ; that the true Isaac may be in us, which 
is Christ according to the Spirit, the wisdom and power of 
God, a divine vigour and life, whereby we are enabled, with 
joy and cheerfulness, to walk in the way of God. By this 
you may try your faith, if you please, and make an end of 
this question, Do you believe in the Lord Jesus, yea or no 1 
God forbid else; but if your faith be good, it will abide 
the trial. There are but three things that make the integrity 
of Christian faith : believing the words of God, confidence 
in His goodness, and keeping His commandments. 

For the first, it is evident that every man pretends to it; 
if he calls himself Christian he believes all that is in the 



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Faith. 



canon of the Scriptures ; and if he did not he were indeed 
no Christian. But now consider, what think we of this 
proposition? "All shall be damned who believe not the 
truth, but have pleasure in unrighteousness." Does not 
every man believe this 1 Is it possible they can believe 
there is any such thing as unrighteousness in the world, or 
any such thing as damnation, and yet commit that which 
the Scriptures call unrighteousness, and which all laws and 
all good men say is so 1 Consider how many unrighteous 
men there are in the world, and yet how few of them think 
they shall be damned. I know not how it comes to pass, 
but men go upon strange principles, and they have made 
Christianity to be a very odd institution, if it had not better 
measures than they are pleased to afford it. There are 
two great roots of all evil, covetousness and pride; and 
they have infected the greatest parts of mankind, and yet 
no man thinks himself to be either covetous or proud ; and, 
therefore, whatever you discourse against these sins, it never 
hits any man, but, like Jonathan's arrows to David, they fall 
short or they fly beyond. Salvian complained of it in his 
time : Hoc ad crimina nostra addimus, ut cum in omnibus rei 
simus, etiam bonos nos et sanctos esse credamus, "This we 
add unto our crimes, we are the vilest persons in the world, 
and yet we think ourselves to be good people," and, when 
we die, make no question but we shall go to heaven. There 
is no cause of this, but because we have not so much faith 
as believing comes to ; arid yet most men will pretend not 
only to believe, but to love Christ all this while. 



He that hath true justifying faith believes the power of 
God to be above the powers of nature ; the goodness 
of God above the merit and disposition of our persons ; the 
bounty of God above the excellency of our works ; the truth 
of God above the contradiction of our weak arguings and 
fears ; the love of God above our cold experience and inef- 
fectual reason j and the necessities of doing good works 
above the faint excuses and ignorant pretences of disputing 
sinners : but want of faith makes us so generally wicked as 



Bishop Jeremy Taylor. 



261 



we are, so often running to despair, so often baffled in our 
resolutions of a good life : but he whose faith makes him 
more than conqueror over these difficulties, to him Isaac 
shall be born even in his old age ; the life of God shall be 
perfectly wrought in him ; and by this faith, so operative, so 
strong, so lasting, so obedient, he shall be justified and he 
shall be saved. 



That a good life is the genuine and true-born issue of faith 
no man questions that knows himself the disciple of the 
holy Jesus ; but that obedience is the same thing with faith, 
and that all Christian graces are parts of its bulk and con- 
stitution, is also the doctrine of the Holy Ghost, and the 
grammar of Scripture, making faith and obedience to be 
terms coincident and expressive of each other. For faith 
is not a single star, but a constellation, a chain of graces ; 
called by St. Paul, " The power of God unto salvation to 
every believer ; " that is, faith is all that great instrument by 
which God intends to bring us to heaven ; and he gives this 
reason, " In the Gospel the righteousness of God is revealed 
from faith to faith;" for it is written, "The just shall live 
by faith." Which discourse makes faith to be a course of 
sanctity and holy habits, a continuation of a Christian's 
duty, such a duty as not only gives the first breath but by 
which a man lives "The life of grace." "The just shall 
live by faith," that is, such a faith as grows " From step to 
step, till the whole righteousness of God be fulfilled in it." 
From faith to faith, (saith the apostle,) which St. Austin 
expounds, from faith believing to faith obeying, from imper- 
fect faith to faith made perfect by the animation of charity, 
that he "Who is justified may be justified still;" for as 
there are several degrees and parts of justification, so there 
are several degrees of faith answerable to it, that in all 
senses it may be true, that by faith we are justified, and by 
faith we live, and by faith we are saved ; for if we proceed 
" From faith to faith," from believing to obeying, from 
faith in the understanding to faith in the will, from faith 
barely assenting to the revelations of God to faith obeying 
the commandments of God, from the body of faith to the 



262 



Faith. 



soul of faith, that is, to faith formed and made alive by- 
charity; then we shall proceed from justification to justifica- 
tion • that is, from remission of sins to become the sons of 
God; and at last to an actual possession of those glories 
to which we were here consigned by the fruits of the Holy 
Ghost. 

And in this sense the Holy Jesus is called by the apostle 
" The author and finisher of our faith." He is the principle 
and He is the promoter ; He begins our faith in revelations 
and perfects it in commandments ; He leads us by the 
assent of our understanding, and finishes the work of His 
grace by a holy life : which St. Paul there expresses by its 
several constituent parts, as " Laying aside every weight, 
and the sin that so easily besets us ; and running with 
patience the race that is set before us, resisting unto blood, 
striving against sin ; " for in these things Jesus is, therefore, 
made our example, because He is " The author and finisher 
of our faith ; " without these faith is imperfect. 

But the thing is something plainer yet; for St. James 
says that faith lives not but by charity; and the life or 
essence of a thing is certainly the better part of its consti- 
tution, as the soul is to a man. And if we mark the manner 
of his probation it will come home to the main point. For 
he proves that " Abraham's faith was, therefore, imputed to 
him for righteousness," because " He was justified by works." 
" Was not Abraham our father justified by works when he 
offered up his son % And the Scripture was fulfilled, saying, 
Abraham believed God, and it was imputed to him for 
righteousness. For faith wrought with his works, and made 
his faith perfect." It was a dead and an imperfect faith, 
unless obedience gave it being and all its integral or essen- 
tial parts. So that faith and charity, in the sense of a 
Christian, are but one duty, as the understanding and the 
will are but one reasonable soul, only they produce several 
actions in order to one another, which are but "Divers 
operations and the same spirit." 



Bishop Jeremy Taylor. 



263 



It was the faith of Moses that made him despise the 
riches of Egypt ; the faith of Joshua that made him valiant ; 
the faith of Joseph that made him chaste ; Abraham's faith 
made him obedient; St. Mary Magdalene's faith made her 
penitent; and the faith of St. Paul made him travel so 
far and suffer so much till he became a prodigy both of zeal 
and patience. Faith is a Catholicon, and cures all the dis- 
temperatures of the soul ; it " Overcomes the world," (saith 
St. John,) " It works righteousness," (saith St. Paul,) " It 
purines the heart," (saith St. Peter,) "It works miracles," 
(saith our blessed Saviour,) miracles in grace always, as it did 
miracles in nature at its first publication; and whatsoever 
is good, if it be a grace, it is an act of faith, if it be a 
reward, it is the fruit of faith; so that as all the actions of 
man are but the productions of the soul, so are all the 
actions of the new man the effects of faith. For faith is 
the life of Christianity, and a good life is the life of faith. 



The faith of Abraham was instanced in the matter of 
confidence or trust in the Divine promises; and he being 
the father of the faithful, we must imitate his faith by a 
clear dereliction of ourselves and our own interests, and 
an entire, confident relying upon the Divine goodness in all 
cases of our needs or danger. Now this also is a trial of 
the verity of our faith, the excellency of our condition, and 
what title we have to the glorious names of Christian, 
and faithful, and believers. If our fathers, when we were 
in pupilage and minority, or a true and an able friend, when 
we were in need, had made promises to supply our neces- 
sities, our confidence was so great that our care determined. 
It were also well that we were as confident of God, and as 
secure of the event, when we had disposed ourselves to 
reception of the blessing, as we were of our friend or 
parents. We all profess that God is Almighty, that all His 
promises are certain, and yet when it comes to a pinch we 
find that man to be more confident that hath ten thousand 
pounds in his purse, than he that reads God's promises over 
ten thousand times. " Men of a common spirit, (saith St. 



264 



Faith. 



Chrysostom,) of an ordinary sanctity, will not steal, or kill, 
or lie, or commit adultery ; but it requires a rare faith, and 
a sublimity of pious affections, to believe that God will 
work a deliverance which to me seems impossible." And, 
indeed, St. Chrysostom hit upon the right. He had need 
to be a good man and love God well that puts his trust in 
Him. For those we love we are most apt to trust ; and, 
although trust and confidence is sometimes founded upon 
experience, yet it is also begotten and increased by love 
as often as by reason and discourse. And to this purpose 
it Was excellently said by St. Basil, "That the knowledge 
which one man learneth of another is made perfect by 
continual use and exercise ; but that which, through the 
grace of God, is engraffed in the mind of man is made 
absolute by justice, gentleness, and charity." So that if you 
are willing even in death to confess not only the articles, 
but in affliction and death to trust the promises ; if in the 
lowest nakedness of poverty you can cherish yourselves 
with expectation of God's promises and dispensation, being 
as confident of food and raiment, and deliverance or 
support, when all is in God's hand, as you are when it is 
in your own ; if you can be cheerful in a storm, smile 
when the world frowns, be content in the midst of spiritual 
desertions and anguish of spirit, expecting all should work 
together for the best according to the promise ; if you can 
strengthen yourselves in God when you are weakest, believe 
when you see no hope, and entertain no jealousies or 
suspicions of God though you see nothing to make you 
confident; then, and then only, you have faith, which, 
in conjunction with its other parts, is able to save your 
souls. For in this precise duty of trusting God these are 
the rays of hope and great proportions of charity and 
resignation. 

The sum is, that pious and most Christian sentence of the 
author of the ordinary Gloss : " To believe in God through 
Jesus Christ is by believing to love Him, to adhere to Him, 
to be united to Him by charity and obedience, and to be 
incorporated into Christ's mystical body in the communion 
of saints." 



Bishop Jeremy Taylor. 



265 



I conclude this with collation of certain excellent words 
of St. Paul, highly to the present purpose, " Examine your- 
selves, brethren, whether ye be in the faith ; prove your 
own selves." Well, but how? "Know you not your own 
selves, how that Jesus Christ is in you except ye be repro- 
bates % " There is the touchstone of faith. If Jesus Christ 
dwells in us, then we are true believers ; if He does not 
we are reprobates, we have no faith. But how shall we 
know whether Christ be in us or no 1 St. Paul tells us that, 
too, "If Christ be in you, the body is dead by reason of 
sin ; but the spirit is life because of righteousness." That 
is the Christian's mark, and the characteristic of a true 
believer, " A death unto sin and a living unto righteous- 
ness ; a mortified body, and a quickened spirit." This is 
plain enough, and by this we see what we must trust to. 
A man of a wicked life does in vain hope to be saved by 
his faith; for, indeed, his faith is but equivocal and dead, 
which, as to his purpose, is just none at all ; and, therefore, 
let him no more deceive himself. For (that I may still use 
the words of St. Paul) " This is a faithful saying, and these 
things I will that thou affirm constantly, that they which 
have believed in God might be careful to maintain good 
works." For such, and such only, in the great scrutiny for 
faith in the day of doom, shall have their portion in the 
bosom of faithful Abraham. 



A PRAYER. 

O holy and ever blessed Spirit, let Thy gracious influences 
be the perpetual guide of my rational faculties ; inspire me 
with wisdom and knowledge, spiritual understanding and a 
holy faith ; and sanctify my faith that it may arise up to the 
confidence of hope, and the adherencies of charity, and be 
fruitful in a holy conversation. Mortify in me all peevish- 
ness and pride of spirit, all heretical dispositions, and 
whatsoever is contrary to sound doctrine ; that when the 
eternal Son of God, the author and finisher of our faith, 



266 



Faith. 



shall come to make scrutiny and an inquest for faith, I 
may receive the promises laid up for them that believe in 
the Lord Jesus, and wait for His coming in holiness and 
purity : to whom, with the Father and Thee, O blessed 
Spirit, be all honour and eternal adoration paid, with all 
sanctity and joy and eucharist, now and for ever. Amen. 



"Repentance. 



RICHARD HOOKER. 

The virtue of repentance in the heart of man is God's 
handy-work, a fruit or effect of Divine grace ; which grace 
continually offereth itself, even unto them that have forsaken 
it, as may appear by the words of Christ in St. John's 
Revelation, " I stand at the door and knock : " nor doth 
He only knock without, but also within assist to open, 
whereby access and entrance is given to the heavenly 
presence of that saving power which maketh man a repaired 
temple for God's good Spirit again to inhabit. And albeit 
the whole train of virtues which are implied in the name 
of grace be infused at one instant, yet because, when they 
meet and concur unto any effect in man, they have their 
distinct operations rising orderly one from another, it is no 
unnecessary thing that we note the way or method of the 
Holy Ghost in framing man's sinful heart to repentance. 

A work the first foundation whereof is laid by opening 
and illuminating the eye of faith, because by faith are dis- 
covered the principles of this action whereunto, unless the 
understanding do first assent, there can follow in the will 
towards penitency no inclination at all : contrariwise, the 
resurrection of the dead, the judgment of the world to come, 
and the endless misery of sinners being apprehended, this 



Richard Hooker. 



267 



worketh fear ; such as theirs was, who, feeling their own 
distress and perplexity, in that passion besought our Lord's 
apostles earnestly to give them counsel what they should 
do. For fear is impotent, and unable to advise itself ; yet 
this good it hath, that men- are thereby made desirous to 
prevent, if possibly they may, whatsoever evil they dread. 
The first thing that wrought the Ninevites' repentance was 
fear of destruction within forty days : signs and miraculous 
works of God, being extraordinary representations of Divine 
power, are commonly wont to stir any the most wicked with 
terror, lest the same power should bend itself against them. 
And because tractable minds, though guilty of much sin, 
are hereby moved to forsake those evil ways which make 
His power in such sort their astonishment and fear, therefore 
our Saviour denounced His curse against Chorazin and 
Bethsaida, saying, that if Tyre and Sidon had seen that 
which they did, those signs which prevailed little with the 
one would have brought the other's repentance. As the like 
thereunto did in the men given to curious arts, of whom 
the apostolic history saith, that " Fear came upon them, and 
many which had followed vain sciences burnt openly the 
very books out of which they had learned the same." As 
fear of contumely and disgrace amongst men, together with 
other civil punishments, are a bridle to restrain from many 
heinous acts whereunto men's outrage would otherwise 
break ; so the fear of Divine revenge and punishment, where 
it taketh place, doth make men desirous to be rid likewise 
from that inward guiltiness of sin wherein they would else 
securely continue. 

Howbeit, when faith hath wrought a fear of the event of 
sin, yet repentance hereupon ensueth not, unless our belief 
conceive both the possibility and means to avert evil : the 
possibility, inasmuch as God is merciful, and most willing 
to have sin cured ; the means, because He hath plainly 
taught what is requisite and shall suffice unto that purpose. 
The nature of all wicked men is for fear of revenge to hate 
whom they most wrong ; the nature of hatred, to wish that 
destroyed which it cannot brook ; and from hence ariseth 
the furious endeavour of godless and obdurate sinners to 



268 



Repentance. 



extinguish in themselves the opinion of God, because they 
would not have Him to be whom execution of endless woe 
doth not suffer them to love. Every sin against God abateth 
and continuance in sin extinguisheth our love towards Him. 
It was, therefore, said to the angel of Ephesus, having 
sinned, " Thou art fallen away from thy first love so that, 
as we never decay in love till we sin, in like sort neither 
can we possibly forsake sin unless we first begin again to 
love. What is love towards God but a desire of union with 
God? And shall we imagine a sinner converting himself 
to God, in whom there is no desire of union with God 
presupposed 1 ? I, therefore, conclude, that fear worketh no 
man's inclination to repentance till somewhat else have 
wrought in us love also. Our love and desire of union with 
God ariseth from the strong conceit which we have of His 
admirable goodness. The goodness of God which particu- 
larly moveth unto repentance is His mercy towards man- 
kind, notwithstanding sin : for let it once sink deeply into 
the mind of man that, howsoever we have injured God, His 
very nature is averse from revenge, except unto sin we add 
obstinacy ; otherwise always ready to accept our submission 
as a full discharge or recompense for all wrongs ; and can 
we choose but begin to love Him whom we have offended 1 
or can we but begin to grieve that we have offended Him 
whom we now love ? Repentance considereth sin as a 
breach of the law of God, an act obnoxious to that 
revenge, which, notwithstanding, may be prevented, if we 
pacify God in time. 

The root and beginning of penitency, therefore, is the 
consideration of our own sin, as a cause which hath procured 
the wrath, and a subject which doth need the mercy of God. 
For unto man's understanding there being presented, on 
the one side, tribulation and anguish upon every soul that 
doth evil ; on the other, eternal life unto them which by 
continuance in well-doing, seek glory, and honour, and 
immortality : on the one hand, a curse to the children of 
disobedience ; on the other, to lovers of righteousness all 
grace and benediction : yet between these extremes, that 
eternal God, from whose unspotted justice and undeserved 



Richard Hooker. 



269 



mercy the lot of each inheritance proceedeth, is so inclinable 
rather to show compassion than to take revenge, that all 
His speeches in Holy Scripture are almost nothing else but 
entreaties of men to prevent destruction by amendment of 
their wicked lives; all the works of His providence little 
other than mere allurements of the just to continue stedfast, 
and of the unrighteous to change their course ; all His 
dealings and proceedings towards true converts such as 
have even filled the grave writings of holy men with these 
and the like most sweet sentences, " Repentance (if I may 
so speak) stoppeth God in His way, when, being provoked 
by crimes past, He cometh to revenge them with most just 
punishments ; yea, it tieth, as it were, the hands of the 
avenger, and doth not suffer Him to have His will." Again, 
" The merciful eye of God towards men hath no power to 
withstand penitency, at what time soever it comes in pre- 
sence." And again, " God doth not take it so in evil part, 
though we wound that which He hath required us to keep 
whole, as that after we have taken hurt there should be in 
us no desire to receive His help." Finally, lest I be carried 
too far in so large a sea, " There was never any man con- 
demned of God but for neglect, nor justified except he had 
care of repentance." 

From these considerations, setting before our eyes our 
inexcusable both unthankfulness in disobeying so merciful, 
and foolishness in provoking so powerful a God, there 
ariseth necessarily a pensive and corrosive desire that we 
had done otherwise ; a desire which suffereth us to foreslow 
no time, to feel no quietness within ourselves, to take 
neither sleep nor food with contentment, never to give over 
supplications, confessions, and other penitent duties, till the 
light of God's reconciled favour shine in our darkened soul. 

Fulgentius, asking the question why David's confession 
should be held for effectual penitence and not Saul's, 
answereth, that the one hated sin, the other feared only 
punishment in this world : Saul's acknowledgment of sin 
was fear, David's both fear and also love. This was the 
fountain of Peter's tears, this the life and spirit of David's 



270 



Repentance. 



eloquence, hi those most admirable hymns entitled Peni- 
tential, where the words of sorrow for sin do melt the very 
bowels of God remitting it, and the comforts of grace in 
remitting sin carry him which sorrowed rapt as it were into 
heaven with ecstasies of joy and gladness. The first motive 
of the Ninevites unto repentance was their belief in a 
sermon of fear, but the next and most immediate an 
axiom of love, " Who can tell whether God will turn away 
His fierce wrath, that we perish not % " No conclusion such 
as theirs, " Let every man turn from his evil way," but out 
of premises such as theirs were fear and love. Wherefore 
the well-spring of repentance is faith, first breeding fear and 
then love ; which love causeth hope, hope resolution of 
attempt, " I will go to my Father, and say, I have sinned 
against heaven and against Thee ; " that is to say, I will do 
what the duty of a convert requireth. 



JOHN LIGHTFOOT, D.D. 

Repentance is the gift of God, as well as pardon. It is 
He that " Pours out the Spirit of grace and supplication." 
" Him God hath exalted to be a Prince and a Saviour, for 
to give repentance to Israel and forgiveness of sins." There- 
fore that man takes the interest of God and Christ out of 
Their hands that presumes he shall give himself repentance, 
and that when he pleaseth. Can such a man give himself 
life when God will not give if? health when God will not 
give it 1 and can he give himself repentance when God will 
not give it 1 They, in the apostle James, that say, " To-day 
or to-morrow we will go into such or such a city," are justly 
confuted by the uncertainty of their life, that can so little 
maintain it, that cannot tell how long or little it shall be 
maintained. So those that promise to themselves repentance 
the next year, or the other, besides that they cannot promise 
to themselves to live to such a time, and, if they do, can 
they any more give themselves repentance then than they 
can now 1 or, can they presume God will give them repent- 



John Lightfoot, D.D. 



271 



ance then any more than now 1 I remember that passage 
of the apostle, 2 Tim. ii., 25, " If, perad venture, God will 
give them repentance." If the apostle put it to a peradven- 
ture whether God will give them repentance, I dare say it 
is past all peradventure they cannot give it themselves. 

It is God that gives repentance, as well as He gives 
pardon. For He, and He only, is the giver of all grace ; 
and repentance is the gift of sanctifying grace, as pardon 
is of justifying. 

He hath set conditions upon which to give repentance ; 
a rule whereby to come to repentance, as well as He hath 
set repentance the rule whereby to come to pardon. And 
His rule is, "Take God's time, as well as take God's 
way." His way is to attend upon His Word that calls 
for repentance ; to cast away everything that may hinder 
repentance. So His time is, "Betake to repentance when 
God calls for repentance." And that is this day — this very 
hour, every day — every hour. We hear of "To-day," and 
"While it is called to-day," in the claiming of man's duty, 
but we never hear of " To-morrow," or the next day, much 
less of the next month, or next year, or I know not how 
long to come. 



Charity. 



ARCHBISHOP SANDYS. 

It is not our charity that can cover our sins from the sight 
of God. Christ is the propitiation for our sins. " It is I 
that blot out your iniquities," saith the Lord. But as God's 
love to usward covereth our sins, so ours towards our 
brethren doth cover theirs. If God love us, His mercy is 
as a cloak that hideth all our shame ; He seeth no blemish 



272 



Charity, 



or deformity in us. If we love our brethren, our charity is 
as a veil before our eyes ; we behold not their faults. 
Although they be great, we do not weigh them ; although 
many, we reckon them not. For " Charity covereth even 
the multitude of sins." The eye of the charitable man is 
always viewing his own wounds ; as for the scars of other 
men, he seeth them not. His hand is always occupied, not 
in picking out motes from other men's eyes, but in drawing 
out beams from his own. St. Augustine, to show the great 
dislike he had of such as uncharitably delighted to unfold 
other men's faults, wrote these verses over his table : 

Whoso loveth to gnaw upon men in their absence, 

Let him know that this table doth not like his presence. 

The last fruit of hearty love is the good bestowing of our 
graces and gifts to the benefit of others. " Let every man, as 
he hath received a gift, minister the same one to another, 
as good disposers of the manifold graces of God." The 
gifts that we have which be good, they be of God ; for 
" Every good gift cometh down from the Father of lights." 
And these gifts we receive to bestow upon others, as good 
stewards of the Lord. St. Peter doth seem chiefly, as it 
were, to point unto two sorts of high and principal stewards, 
at whose hands an especial reckoning of the graces of God 
will be required — the magistrate and the minister. For 
God " Leadeth His people like sheep by the hand of Moses 
and Aaron," whose gifts are the sword and the Word; 
whereof the one may not be borne in vain, but drawn to the 
punishment of evil doers and to the advancement of them 
that do well ; the other is to be preached in season and out 
of season, to the confirmation of the truth, the refutation 01 
error, the exhortation to virtue, the dissuasion from vice, 
that the man of God may be perfectly enabled to every 
good work. Howbeit, as magistrates and ministers are 
principally meant in this exhortation, so are all sexes and 
sorts of people called upon. For we shall all give an 
account of our stewardship ; we must all make a reckoning 
of the talents we have received, be they five, two, or one. 
No man is born nor brought up to himself, but to the benefit 
and behoof of another ; and as stones in one building, or 



Archbishop Sandys. 



273 



members in one body, so is every man interessed and 
invested in the possession each one of another ; to the 
end no man should seek his own things, but the things that 
make for the profiting of another. Which one lesson 
amongst many, if once we would hear to learn it, and learn 
to remember it, and remember to follow it, and follow to 
continue and persevere in it, we should not only declare 
ourselves to be good dispensers of the manifold gifts and 
graces of God, but hear also that blessed voice, Euge, serve 
bone et fidelis, " Come, my good and faithful servant ; I 
have set thee over a few small things, I will henceforth 
place thee over more and greater ; come, and enter into 
thy Master's joy:" whereunto He bring us that so dearly 
bought it for us, even Jesus, the price of our redemption, 



ANTHONY FARINDON, ED. 

" To visit the fatherless and widows," that is, to be plenteous 
in good works, Ista sunt quasi incunabula pietatis, saith 
Gregory ; "These are the very beginnings and nursery of 
the love of God." And there is no surer and readier step 
to the love of God, " Whom we have not seen," than by the 
love of our brethren, " Whom we see." (1 John iv., 20.) 
Tunc ad alta charitas mirabiliter surgit, cum ad ima proxi- 
morum se misericorditer attrahit, saith the same father, "Then 
our charity beginneth to improve itself, and rise as high as 
heaven, when it boweth and descendeth and falleth low, to 
sit with a brother in the dust." And, if you search the 
Scriptures, if you look over Christ's sermon on the mount, 
you will easily be induced to believe, 'that to serve one 
another in love is the greatest service we can do to God 
who made us all, and to this end. Alterutra diligentia 
charitatis, as Tertullian calleth it, "This mutual and re- 
ciprocal work of charity in upholding each other is that 
which maketh us indeed the servants of Christ." 

As compassion to our brethren is a fair preparation to 



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Charity. 



purity of life, so doth purity of conversation commend our 
liberality, and make it to be had in remembrance in the 
sight of the Lord. Compassion in a profane and impure 
person is but a sudden forced motion, is but by fits and 
starts ; for sure, it cannot stay and dwell in such a sty. 
He that walloweth in the pleasures of this world, and 
devoteth himself to riot and luxury, cannot gain the title 
of "Religious" by some cup of cold water or some piece of 
money which he giveth. He that gathereth by oppression, 
and then lets fall an alms, doth but steal an ox to make a 
sacrifice : Perdere scit, donare nescit, as Piso said of Otho, 
" He knoweth how to blast and spoil, but not how to give 
an alms." And commonly those winds blow not out of the 
treasury of the Lord, this bounty floweth not from the clear 
fountain of Divine love, but hath some other spring. Thus 
" To visit the fatherless and widows," to reach out that 
hand unto them which is stained with the blood of others, 
is not " Pure and undefiled religion." It may be bread, it is 
not an alms, that is brought by the hand of an oppressor or 
a pharisee. 



Meekness. 



JOHN WICKLIFF. 

To any degree of true love to Jesus no soul can attain 
unless he is truly meek. For a proud soul seeks to have 
his own will, and so shall he never come to any degree of 
God's love. Ever the lower that a soul sitteth in the valley 
of meekness, so many the more streams of grace and love 
come thereto. And if the soul be high in the hills of 
pride, the wind of the fiend bloweth away all manner of 
goodness therefrom. Therefore, as St. Augustine biddeth, 
Whoso will attain to the bliss that is in heaven above, 
let him set the ground of his foundation here low in 



John Wickliff. 



275 



meekness. Nothing more overcometh the fiend than meek- 
ness, and therefore he hateth it so much. For he may- 
fast, he may wake, and suffer more pain than any other 
creature, but meekness and love he may not have, neither 
any of his disciples. 

By two things principally may a man know whether he 
is meek. If his heart be not moved, though his own 
will be contraried and gainsaid ; and when he is despised, 
falsely accused, and slandered, if his will stand unmoved to 
desiring of revenge, and his mouth be shut from unmeek 
answer. For whoso is entered verily into God's love, it 
grieves him not whatsoever slander, shame, or reproof he 
suffereth for the love of his Lord; but he coveteth and is 
glad that he is worthy to suffer pain for Christ's love. 

Thus Christ's disciples went joying from the council of 
the Jews that they were worthy to suffer despites and 
wrongs for the name of Jesus. For the apostle saith, "All 
that will live meekly, and please Jesus Christ, shall suffer 
persecutions, and by many tribulations we must enter into 
the kingdom of God. For it is given to such, not only 
that they believe in Christ, but also that they suffer for 
Him." Therefore, the meek lover of Christ is to be as 
a dead body, which, whatsoever I do or say thereto, 
answereth not. The prophet of God affirms that he did 
thus, saying, "Those that sought to do me evil spake 
vanities and thought guiles all day; but I as deaf heard 
not, and was as a dumb man not opening his mouth." 

By seven tokens a man may suppose that he hath the 
love of Christ. The first is, when all coveting of earthly 
things, and fleshly lusts, is slacked in him. For where 
coveting is, there is not the love of Christ. Then if a 
man have not coveting it is a sign that he hath love. 
The second is, burning desire of heaven. For when he 
hath felt ought of that savour, the more he feeleth the 
more he coveteth, and he that hath felt nought desireth 
nought. The third token is, if his tongue be changed. 
That which was wont to speak of earth now speaketh of 



276 



Meekness. 



heaven. The fourth is, exercise or practising what is for 
spiritual good, as when a man, leaving all other things, 
hath goodwill and devotion to prayer, and findeth sweet- 
ness therein. The fifth is, when things which are hard in 
themselves through love seem light to be done. The 
sixth is, hardiness- of soul to suffer all anguishes and 
troubles that befall. All the other tokens suffice not with- 
out this ; for he that is righteous hateth nothing but sin ; 
he loveth God alone, and for God; he hath no joy but 
in God; he feareth not but to offend God. And all his 
hope is to come to God. The seventh is, joyfulness of 
soul when he is in tribulation, and that he love God, 
and thank Him in all diseases that he suffers. It is the 
greatest token that he hath the love of God when no 
woe, tribulation, or persecution can bring him down from 
this love. Many love God, as it seemeth to them, while 
they are in ease, but in adversity, or in sickness, they 
grudge against God; thinking that they do not deserve so 
to be punished for any trespass ' they have done. And 
ofttimes some say that God doeth them wrong. All such 
are feigned lovers, and have not the true love of God. 
For the Holy Ghost saith, "He that is a true friend 
loveth at all times." 

Three principal goods come from meek suffering of 
sickness. It cleanseth the soul from sin before done ; it 
keepeth from those into which it was likely to fall; it in- 
creaseth reward in bliss, and over gildeth the crown ; and 
the longer it endureth the brighter waxeth the crown and the 
soul cleaner. And in trust hereof St. Paul said that he 
would joy gladly in his sicknesses that the virtue of Christ 
dwell in him. 



Christian Mourners, 



BISHOP COVERDALE. 

To the intent that God may assist us with His might and 
grace we must earnestly pray unto Him, that with His 
Holy Spirit through His godly Word He will comfort us, 
that we may render thanks unto Him when He hath deli- 
vered our friends from the daily battle of the soul against 
the flesh, the devil, and the world, and from all discom- 
modities of this vale of misery. 

For like as one that hath fared well at a dinner doth 
thank his host, though the host let him depart again, yea, 
the guest rejoiceth afterwards to remember it ; even so, 
forasmuch as God for a season hath lent us wife, child, and 
friends, (which is more than He owed us,) though He suffer 
them to depart, we ought nevertheless to give Him most 
high thanks. 

Especially there is required a willing and stout mind ; 
whereof holy St. Paul hath written this very comfortably, 
" I would not, brethren, that ye should be ignorant con- 
cerning them which are fallen asleep, that ye sorrow not as 
other do which have no hope. For if we believe that Jesus 
died and rose again, even so them also which sleep by 
Jesus will God bring again with Him." 

By these words may we perceive that there be two manner 
of mourners for the dead. The heathen and unbelievers 
mourn without hope of the resurrection ; their opinion is, 
that seeing their near friends are dead, there is no more of 



278 



Christian Mourners. 



them, but that they have utterly lost them for ever. This 
heathenish sorrow will not St. Paul have of Christians. 

The Christians mourn also, but with a living hope of the 
joyful resurrection. For like as God the Father left not 
Christ the Lord in death, but raised Him up again, and 
placed Him in eternal life ; even so us that believe shall 
not He leave in death, but bring us out into everlasting life. 
For this cause doth the apostle speak of the dead as of 
those that sleep, which rest from all travail and labour, that 
they may rise again in better case. 

Like as the flowers with all their virtue, smell, and 
beauty, lieth all the winter in the root, sleeping and resting 
till they be awaked with the pleasant time of May, when 
they come forth with all their beauty, smell, and virtue ; 
even so ought not we to think that our friends which be 
departed are in any cumbrance or sorrow, but their strength 
and virtue being drawn in, liveth in God and with God. 
They lie and rest till the last day, when they shall awake 
again, fair, beautiful, and glorious, in soul and body. Who 
will not now rejoice at this comfort of Paul, and set aside 
all unprofitable sorrow for this exceeding joy's sake ] 



The second duty to our neighbour is " Mercy." " He hath 
showed thee, O man, what is good, and what the Lord 
require th of thee : surely, to do judgment and to love 
mercy." " Be merciful," saith our Saviour, "As your Father 
is also merciful." This mercy, as Christ there teacheth, will 
show forth itself in three properties. First, it will bridle that 




ARCHBISHOP SANDYS. 



Archbishop Sandys. 



279 



uncharitable rashness of judging and condemning others. 
Nolite judicare, " Judge not." Mercy will not be hasty to 
judge. There be judgments civil and judgments ecclesi- 
astical ; judgments public, and private judgments. Christ 
neither forbiddeth the magistrate, neither the public minister, 
to judge according to the law; neither the parent or master 
to judge and correct their offending children or servants. 
It is uncharitable private judgment which God forbiddeth, 
when men unadvisedly take upon them to give sentence of 
others, as if God had resigned His own right into their 
hands : they condemn whom they list and say what they 
list; even as they fancy, so they judge. This man is a 
saint, and that man a sinner ; he the servant of God, 
and he the child of death. Who art thou that so judgest 
another's servant] Is it not to his own master only to 
whom he stands or falls? Who art thou that takest 
such severity upon thee ? that dealest so unmercifully with 
thy brother % He is a sinner ; so thou either art, or 
hast been, or mayest be : judge, therefore, thyself, try and 
examine thine own works. Judge, I say, thyself, and 
judge not him, lest thou be condemned of the- Lord for 
both not judging and judging. " If a brother be over- 
taken with a fault, ye that are spiritual show mercy; 
restore him with the spirit of meekness, considering thyself, 
lest thou also be tempted." Verily, this merciless judging 
of others is the cause why we fall into many perils and 
secret temptations. Love mercy, therefore ; and judge not. 
He that judgeth with the pharisee with the pharisee shall be 
judged. 

Another fruit of " Mercy" is forgiveness. They who are 
hasty to judge are for the most part in forgiving slow. 
But " Forgive, and ye shall be forgiven." Howbeit, such 
as sit in judgment ought to correct and not to remit, 
because they deal not with injuries done to themselves, but 
to the laws and commonwealth or church ; but in private 
injuries we must all remember the words and follow the 
example of our Saviour, " Be merciful, and forgive." Christ 
forgave them that put Him to death; Stephen, them that 
stoned him ; Joseph, them that sold him ; the king, his 



28o 



Mercy. 



unthrifty servant one thousand talents. If we forgive not 
others it is in vain to pray that which we daily pray, 
" Forgive us." For so doth Ecclesiasticus well teach us, 
" He that seeketh vengeance shall find vengeance of the 
Lord ; and He will surely keep his sins. Forgive thy 
neighbour the hurt that he hath done to thee ; so shall 
thy sins be forgiven thee also, when thou prayest. Should 
a man bear hatred against man, and desire forgiveness of 
the Lord % He will show no mercy to a man that is like 
himself ; and will he ask forgiveness of his own sins 1 If 
he that is but flesh nourish hatred, and ask pardon of God, 
who will entreat for his sins 1 " And our Saviour's com- 
mandment is, " If thou bring thy gift to the altar, and there 
rememberest that thy brother hath ought against thee, leave 
there thine offering before the altar, and go thy way; first 
be reconciled to thy brother, and then come and offer thy 
gift." Whereunto St. Chrysostom alluding saith, " That 
God had rather want thy sacrifice due to Him, than recon- 
ciliation should not be made between thee and thy brother." 

The next and third fruit of " Mercy " mentioned by our 
Saviour is, " Give, and it shall be given unto you." He 
that loveth mercy giveth alms ; but the covetous man is 
cruel. God is so careful to have the poor relieved that He 
hath bound Himself by promise to make alms most gainful 
to the giver, so that it is not in this as in other common 
expenses, but "Whatsoever we lay out, that we lay up." 
"He that giveth to the poor lendeth to the Lord," a sure 
discharger of His debts to the uttermost ; for He leaveth 
not a cup of cold wate*r given in His name unrewarded. 
The occasions which we have to show forth this fruit of 
mercy are very many and great ; we have the poor with us, 
and we have them with us in great numbers. Are we not 
worse than Jews, if we suffer our Christ, at whose hands we 
have received all our riches, in His naked and hungry 
members to beg His bread at our doors, and pitifully to 
die even in the midst of our streets for distress, for cold 
and hunger? If our Gospel bring forth instead of mercy 
this cruelty, instead of kindness this hardness of heart, 
doubtless God will take His precious Gospel from us, and 



Archbishop Sandys. 



281 



give it to a people that will bring forth better and sweeter 
fruit. Now, if the love of God and mercy towards our 
brother cannot pierce our flinty hearts, yet let shame of the 
world compel us, and our own commodity induce us well 
to consider of this lamentable case. If that which is given 
were given in good order it would ease this common grief. 
By good order and wise provision the impotent might be so 
relieved that they should not need to beg, and such as are 
able might be forced in the sweat of their brows to eat their 
own bread. And if the matter were taken in hand by them 
by whom it should, I do not doubt but God would touch 
the hearts of many a man with tender mercy, that they 
would both cheerfully and liberally contribute to this work 
of mercy, which God doth more esteem than any other 
sacrifice ; nay, He refuseth sacrifice and craveth this. The 
Lord loveth a cheerful and a bountiful giver, and will 
plentifully reward him. Let every good man set forward 
this work ; it is the work of the Lord, the fruit of mercy, 
good and gainful, not only to others but also to ourselves. 
For behold how the works of mercy do return back again 
unto them from whom they proceed, " Judge not, and you 
yourselves shall not be judged. Forgive, and ye shall be 
forgiven yourselves. Give, and it shall be given unto you." 



Christian Patience. 



ROGER HUTCHINSON. 

I have rehearsed unto you, well beloved in the Lord, the 
epistle of this day,* wherein patience is praised and com- 
mended unto us as a special jewel, treasure, and gift of the 
eternal God. There is no kind of vocation, no degree, 
neither spiritual nor temporal, no estate and condition of 



* I Peter ii. 



282 



Christian Patience. 



life, which can lack this excellent virtue. For as it is 
sometime day, sometime night, othervvhiles cold and frosty 
winter, otherwhiles pleasant and lusty summer, and other- 
whiles spring-tide ; so the life of man and woman is mingled 
of sweet and sour things. It hath commodities and plea- 
sures, and it hath griefs and displeasures. There be things 
that delight and refresh us, and there be as many which 
molest, sting, and vex us. For who is there living, either 
temporal or spiritual, which can truly report that he hath 
had continual health and welfare, continual prosperity with- 
out any storm of adversity? Wherefore patience, unto 
which we are here exhorted of the apostle St. Peter, is 
necessary unto all sorts of men. 



We must not only be patient in trouble, but also our 
patience must be garnished with certain properties ; for 
Socrates among the heathen, and Anaxagoras, were patient 
men. Here, therefore, we are taught what Christian patience 
is, and what things ought to be annexed therewith, by the 
example of Jesus Christ, who came as well for our example 
and condition as for our redemption and deliverance. The 
heathen and philosophers profess a certain kind of suffer- 
ance, in that they regarded not the grievous chances of this 
life, which they name tela fortunes, " The strokes or dints of 
fortune ; " but they lacked the patience that God esteemeth, 
and is commended unto us in Christ's example, because, 
as Paul saith, Rom. i., Deuni cognoverunt, &c, " Though 
they knew God, yet they did not glorify Him therein, but 
themselves." Christ, when He was reviled, miscalled, and 
slandered, He held His peace. The Jews, scribes, and pha- 
risees named Him Beelzebub ; reported him to be a Sabbath 
breaker, a rebel, an enemy and traitor to Caesar, an heretic, 
a magician, a seducer of the people, and a blasphemer of 
God ; yet He called them still unto repentance, healed 
their sick, gave sight to the blind, made the deaf to 
hear, their lame to go, raised their dead unto life, expulsed 
devils out of many, taught them both by Himself and by 
His apostles, sought their conversion and amendment by all 



Roger Hutchinson. 



283 



means possible, would have gathered them under His wings, 
as a hen doth her chickens ; yea, He was touched with so 
great pity and. compassion that He wept over Jerusalem, 
and prayed for those that put Him to death. This is the 
Christian patience esteemed with God, to love his enemies, 
to help them, to succour them in need, to defend them, to 
give them good counsel, and not only words and counsel, 
but also, if need be, meat and drink, apparel and all other 
necessaries ; for so Christ, whose image we must bear, did 
unto Judas. He knew Judas to be a traitor ; nevertheless 
He suffered him to the hour of His death, ceased not to 
admonish him, to use all means possible to reform him, 
dined and supped always with him, suffered him to eat of 
His Easter Lamb, and to taste of the dainties of His last 
Supper, of the Holy Sacrament of His blessed body and 
comfortable blood. 

How far wide were the heathen and philosophers from 
this sufferance ? Epaminondas, a captain of the Thebans, 
is famous among them, because, when he had put the 
Lacedemonians to flight in battle at Mantinea, perceiving 
himself deadly wounded, hearing that his shield was safe, 
he was nothing dismayed nor discouraged, but died both 
patiently and merrily. They extol likewise Marcus Regulus. 
He was taken prisoner by Amilcar, Hannibal's father, and 
he was sent of the Carthaginians to persuade the Roman 
senators to change and corse certain prisoners ; but because 
they were young captains of great hope, and he was old and 
unwieldy, he dissuaded that he was sent for in the senate, 
and chose rather to return to Carthage, where he knew he 
should be miserably afflicted, than to tarry at Rome with 
his wife and children, and to enjoy his lands with the 
hinderance of the commonwealth. These were civil and 
laudable facts in the sight of the world, but unworthy 
reward at God's hand, for so much as they were done for 
glory and renown in this life, and not in faith, without 
which nothing is acceptable with God. 

True and Christian patience is not vain-glorious, is not 
void of faith, is associate with humility ; is powdered and 



284 



Christian Patience. 



salted with obedience to all God's commandments ; is 
garnished with hope of the life to come ; with modesty, 
with soberness, with gravity, with wisdom, with love, not 
only of our friends and lovers, but also of our slanderers, 
of our backbiters, of our mockers and scorners, of our 
oppressors and robbers and most cruel enemies. Who 
was a more cruel enemy than king Saul was to David] 
Saul sought his death continually, chased and pursued him 
from post to pillar, from place to place; yet, behold, with 
what patience David forbare him ! In his life time he 
obeyed him, did him honourable and manly service in his 
wars, spared and delivered him from death divers times 
when he might have slain him and have been king after 
him; and after his death, then being in possession of the 
kingdom, he destroyed not his enemies' blood, neither 
sought vengeance, but then chiefly declared how much he 
loved his enemies whilst he lived. Saul had but one son 
alive, named Miphiboseth, and he was lame. David took 
him home to his palace, endued him with great lands, 
honoured him so for his father's sake that he never neither 
dined nor supped without Miphiboseth, delighted much 
in his company, nor thought not his kindly table to be 
dishonested with the presence of a lame man; and, there- 
fore, God favoured and prospered him. Such love and 
patience must be in us. We may not inflame and revile, 
curse and threaten: we must love and embrace our 
oppressors ; and not only them but also their children, as 
David did Miphiboseth, and Christ Judas. Say not now, 
" He is my utter enemy, he is too cruel and fierce upon 
me, he will never amend." Though he be grievous and 
sore to thee, yet he is not so fierce, so cruel, so despiteful 
as Saul was to David, neither as the Jews were to thy 
Saviour, Jesus of Nazareth. Hath he robbed thee of 
thy right, and taken thy lands from thee, or withholdeth thy 
father's legacies 1 But he hath not taken away thy life, as 
Saul would have done to David, and as the Jews did to 
Christ. And though he sought thy death once, percase, 
yet he sought it not oftentimes, as Saul did. 



Spiritual Life, 



RICHARD HOOKER. 

Touching the manner of life spiritual here begun : of 
them that walk in the blind vanity of their own minds, 
that have their cogitations darkened through ignorance, that 
have hardened their hearts, that are conscienceless, that have 
resigned themselves over unto wantonness, that are greedily- 
set upon all uncleanness and sin ; of such it is plainly deter- 
mined they be dead. Strangers they are from the life of 
God, which life is nothing else but a spiritual and Divine 
kind of being, which men by regeneration attain unto, 
Christ and His Spirit dwelling in them, and, as the soul of 
their souls, moving them unto such both inward and out- 
ward actions as in the sight of God are acceptable. As 
they that live naturally have their natural nourishment, 
wherewith they are sustained, so he to whom the Spirit of 
Christ giveth life hath whereon he also delighteth to feed. 
He hungereth after righteousness ; it is meat and drink unto 
him to be exercised in doing good ; the hart is not after the 
rivers of water so " Thirsty as my soul," saith the prophet, 
" Is thirsty after Thee, O God." They that live the life of 
God, what they delight to taste, let it by those words spoken 
unto Christ in the Song of Solomon, be conjectured, " Honey 
and milk are under Thy tongue ; " what to smell, by those, 
" My beloved is as a bundle of myrrh, as a cluster of 
camphor ; " what to hear, by those, " O let me hear Thy 
voice, Thy voice is delectable ; " what to see, by those, 
"Show me Thy countenance, Thy sight is comely." And 
as the sense, so the motion of him that liveth the life of God 
hath a peculiar kind of excellency. His hands are not 

p 



286 



Spiritual Life. 



stretched out towards his enemies, except it be to give them 
alms ; his feet are slow, save only when he travelleth for 
the benefit of his brethren. When he is railed upon by the 
wicked, his voice is not otherwise heard than the voice of 
Stephen, " Lord, lay not this thing to their charge." Though 
we could triple the years of Methusalem, or live as long as 
the moon doth endure, our natural life without this, what 
were it 1 This altereth and changeth our corrupt nature ; by 
this we are continually stirred up unto good things ; by this 
we are brought to loathe and abhor the gross defilements 
of the wicked world, constantly and patiently to suffer what- 
soever doth befall us, though as sheep we be led by flocks 
unto the slaughter ; this dispelleth the clouds of darkness, 
easeth the heart of grief, abateth hatred, composeth strife, 
appeaseth anger, ordereth our affections, ruleth our thoughts, 
guideth our lives and conversations. Whence is it that 
we find in Abel such innocency, in Enoch such piety, in 
Noah such equity, in Abraham such faith, in Isaac such 
simplicity, such longanimity in Jacob, such chastity in 
Joseph, such meekness and tenderness of heart in Moses, 
in Samuel such devotion, in Daniel such humility, in Elias 
such authority, in Elizeus such zeal, such courage in 
prophets, in apostles such love, such patience in martyrs, 
such integrity in all true saints ? Did they not all live the 
life of God 3 

Which life here begun shall be in the world to come 
finished. Whereof we have heretofore spoken largely. And 
when we have spoken all we can speak, all which we can 
speak is but this : he which hath it hath more than speech 
can possibly express, and as much as his heart can wish ; 
he doth abound and hath enough. For the words of the 
promise of life, in the tenth of St. John, are these, " I 
came that My sheep might have life, and might abound." 
Seeing, therefore, we are taught that life is the lot of our 
inheritance, and that when we have it we have enough, 
wherefore struggle we so much for other things which we 
may very well want and yet abound 1 When we leave the 
world, this hope leaves not us ; it doth not forsake us, no, 
not in the grave. Sundry are the casualties of this present 



Richard Hooker. 



287 



world, the trials many and fearful which we are subject unto. 
But in the midst of all this must be the chiefest anchor 
unto our souls, " The just shall live." Wherefore, this God 
setteth before the eyes of His poor, afflicted people, as 
having in it force sufficient to countervail whatsoever misery 
they either did or might sustain. Those dreadful names, of 
troubles, wars, invasions, the very mention whereof doth so 
much terrify, weigh them with hearts resolved in this, that 
"The just shall live," and what are they but panical terrors'? 
If they promise great things which are not of power and 
ability to perform the least thing promised, what wise man 
amongst you is there whom such presumptuous promises do 
not make rather to laugh than to hope % Yet, behold, at the 
threatenings of men we tremble, though we know that their 
rage is limited, that they cannot do what they list, that the 
hairs of our heads are numbered, that of so many there 
falleth not one to the ground without the privity and will of 
our heavenly Father. How often hath God turned those 
very purposes, counsels, and enterprises, wherewith the 
death of His saints hath been sought, both to the safety of 
their lives and increase also of their honours ! Was it not 
thus in Joseph, in Moses, in David, in Daniel 1 If cruelty, 
oppression, and tyranny do so far forth prevail that they 
have their desires and prosper in that which they take in 
hand, the utmost of that evil which they can do is but that 
very good which the blessed apostle doth wish, Cupio 
dissolvi. Thrice happy, therefore, are those men whom, 
whatsoever misery befalleth in this present world, it findeth 
them settled in a sure expectation of that which here God 
promiseth the just, felicity and life in the world to come. 
Whereof God the Father make you partakers through the 
merits of His only begotten Son, our blessed Saviour. 



Sanctifying Grace, 



RICHARD HOOKER. 

Of the three kinds of grace ; the grace whereby God doth 
incline towards man, the grace of outward instruction, and 
the grace of inward sanctification, which two work man's 
inclination towards God, as the first is the well-spring of all 
good, and the second the instrument thereof to our good, 
so that which giveth effect to both in us who have no 
cause at all to think ourselves worthy of either, is the 
gracious and blessed gift of His Holy Spirit. This is that 
baptism with heavenly fire which both illuminateth and 
enflameth. This worketh in man that knowledge of God 
and that love unto things divine whereupon our eternal 
felicity ensueth. This is the grace which God hath given 
to restrain insatiable desires, to beat down those lusts which 
can in no sort moderate themselves, to quench lawless fer- 
vours, to vanquish headstrong and unruly appetites, to cut 
off excess, to withstand avarice, to avoid riot, to join love, 
to strengthen the bonds of mutual affection, to banish 
sects, to make manifest the rule of truth, to silence heretics, 
to disgorge miscreants, and inviolably to observe the Gospel 
of Jesus Christ. This grace, saith Hilary, " Remaineth with 
us" till the world's end; it is the story of our expectation; 
the things that are done by the gifts thereof are a pledge of 
our hope to come. This grace, therefore, we must desire, 
procure, and for ever entertain, with belief and observation 
of God's laws. For let the spirit be never so prompt, if 
labour and exercise slacken, we fail. The fruits of the 
Spirit do not follow men, as the shadow doth the body, of 
their own accord. If the grace of sanctification did so 



Richard Hooker. 



289 



work, what should the grace of exhortation need % It were 
even as superfluous and vain to stir men up unto good as 
to request them when they walk abroad not to lose their 
shadows. Grace is not given us to abandon labour, but 
labour required lest our sluggishness should make the grace 
of God unprofitable. Shall we betake ourselves to our ease, 
and in that sort refer salvation to God's grace, as if we 
had nothing to do with it, because without it we can do 
nothing'? Pelagius urged labour for the attainment of 
eternal life without necessity of God's grace ; if we teach 
grace without necessity of man's labour, we use one error 
as a nail to drive out another. David, to show that grace 
is needful, maketh his prayers unto God, saying, " Set Thou, 
O Lord, a watch before the door of my lips ; " and, to teach 
how needful our travail is to that end, he elsewhere useth 
exhortation, " Refrain thou thy tongue from evil, and thy 
lips that they speak no guile." Solomon respecting the use 
of our labour giveth counsel, " Keep thy heart with all the 
custody and care that may be." The apostle, having an 
eye unto necessity of grace, prayeth, " The Lord keep your 
hearts and understandings in Christ Jesus." 

In sum, the grace of God hath abundantly sufficient for 
all. We are by it that we are, and at the length by it we 
shall be that we would. What we have and what we shall 
have is the fruit of His goodness, and not a thing which we 
can claim by right or title of our own worth. All that 
we can do to Him cometh far behind the sum of that we 
owe; all we have from Him is more bounty. And seeing 
all that we of ourselves can do is not only nothing but 
naught, let Him alone have the glory by whose only grace 
we have our whole ability and power of well-doing. 



'Justifying and Sanctifying Righteousness, 



RICHARD HOOKER. 

The righteousness wherein we must be found, if we will be 
justified, is not our own; therefore we cannot be justified 
by any inherent quality. Christ hath merited righteousness 
for as many as are found in Him. In Him God findeth 
us, if we be faithful; for by faith we are incorporated into 
Him. Then, although in ourselves we be altogether sinful 
and unrighteous, yet even the man which in himself is 
impious, full of iniquity, full of sin; him being found in 
Christ through faith, and having his sin in hatred through 
repentance ; him God beholdeth with a gracious eye, 
putteth away his sin by not imputing it, taketh quite away 
the punishment due thereunto by pardoning it, and accepteth 
him in Jesus Christ as perfectly righteous, as if he had 
fulfilled all that is commanded him in the law : shall I say 
more perfectly righteous than if himself had fulfilled the 
whole law? I must take heed what I say; but the apostle 
saith, " God made Him which knew no sin to be sin for us, 
that we might be made the righteousness of God in Him." 
Such we are in the sight of God the Father, as is the 
very Son of God Himself Let it be counted folly, or 
phrensy, or fury, or whatsoever, it is our comfort and our 
wisdom; we care for no knowledge in the world but this, 
that man hath sinned and God hath suffered, that God 
hath made Himself the sin of man, and that men are 
made the righteousness of God. 



Now, concerning the righteousness of sanctification, we 
deny it not to be inherent; we grant that unless we work 



Richard Hooker. 



291 



we have it not ; only we distinguish it as a thing in nature 
different from the righteousness of justification; we are 
righteous, the one way, by the faith of Abraham, the other 
way, except we do the works of Abraham, we are not 
righteous. Of the one St Paul, "To him that worketh 
not but believeth, faith is counted for righteousness." Of 
the other St. John, Qui facit justitici7n justus est, " He is 
righteous which worketh righteousness.' 3 Of the one St. 
Paul doth prove by Abraham's example that we have 
it of faith without works. Of the other St. James by 
Abraham's example that by works we have it, and not 
only by faith. St. Paul doth plainly sever these two parts 
of Christian righteousness one from the other. For in the 
sixth to the Romans thus he writeth, "Being freed from 
sin and made servants to God, ye have your fruit in holi- 
ness, and the end everlasting life." " Ye are made free from 
sin, and made servants unto God : " this is the righteousness 
of justification. " Ye have your fruit in holiness : " this is 
the righteousness of sanctification. By the one we are 
interested in the right of inheriting; by the other we 
are brought to the actual possessing of eternal bliss; and 
so the end of both is everlasting life. 

The prophet Habakkuk* doth here term the Jews 
"Righteous men," not only because being justified by 
faith they were free from sin, but also because they had 
their measure of fruit in holiness. According to whose 
example of charitable judgment, which leaveth it to God to 
discern what men are, and speaketh of them according 
to that which they do profess themselves to be, although they 
be not holy men whom men do think, but whom God doth 
know indeed to be such; yet let every Christian man know, 
that in Christian equity he standeth bound so to think and 
speak of his brethren as of men that have a measure in the 
fruit of holiness, and a right unto the titles wherewith God, 
in token of special favour and mercy, vouchsafeth to honour 
His chosen servants. So we see the apostles of our Saviour 
Christ do use every where the name of "Saints;" so the 
prophet the name of "Righteous." 

* Sermon on Habakkuk i., 4. 



1292 Justifying and Sanctifying Righteousness. 

But let us all be such as we desire to be termed, Reatus 
irnpii est pium nomen, saith Salvianus, " Godly names do 
not justify godless men." We are but upbraided when we 
are honoured with names and titles whereunto our lives and 
manners are not suitable. If, indeed, we have our fruit in 
holiness, notwithstanding we must note that the more we 
abound therein the more need we have to crave that 
we may be strengthened and supported. Our very virtues 
may be snares unto us. The enemy that waiteth for all 
occasions to work our ruin hath ever found it harder to 
overthrow an humble sinner than a proud saint. There 
is no man's case so dangerous as his whom Satan hath 
persuaded that his own righteousness shall present him pure 
and blameless in the sight of God. If we could say, " We 
are not guilty of anything at all in our consciences," 
(we know ourselves far from this innocency, we cannot 
say, we know nothing by ourselves ; but if we could,) should 
we, therefore, plead not guilty in the presence of our Judge, 
that sees further into our hearts than we ourselves are 
able to do ? If our hands did never offer violence to 
our brethren, a bloody thought doth prove us murderers 
before Him ; if we had never opened our mouths to utter 
any scandalous, offensive, or hurtful word, the cry of our 
secret cogitations is heard in the ears of God. If we did 
not commit the evils which we do daily and hourly, either 
in deeds, words, or thoughts, yet in the good things which 
we do how many defects are there intermingled ! God, 
in that which is done, respecteth especially the mind and 
intention of the doer. Cut off, then, all those things 
wherein we have regarded our own glory, those things which 
we do to please men or to satisfy our own liking, those 
things which we do with any by-respect, not sincerely and 
purely for the love of God, and a small score will serve 
for the number of our righteous deeds. Let the holiest 
and best thing we do be considered. We are never better 
affected unto God than when we pray ; yet when we pray 
how are our affections many times distracted ! How little 
reverence do we show to the grand majesty of that God unto 
whom we speak ! How little remorse of our own miseries ! 
How little taste of the sweet influence of His tender mercies 



Richard Hooker. 



293 



do we feel ! Are we not as unwilling many times to begin, 
and as glad to make an end, as if God, in saying "Call 
upon Me," had set us a very burdensome task 1 

It may seem somewhat extreme which I will speak, 
therefore, let every one judge of it even as his own heart 
shall tell him, and no otherwise. I will but only make a 
demand: If God should yield to us, not as unto Abraham, 
if fifty, forty, thirty, twenty, yea, or if ten good persons could 
be found in a city, for their sakes that city should not be 
destroyed ; but if God should make us an offer thus large, 
Search all the generations of men sithence the fall of your 
father Adam, find one man that hath done any one action 
which hath past from him pure, without any stain or blemish 
at all, and for that one man's one only action, neither man 
nor angel shall feel the torments which are prepared for 
both : do you think that this ransom, to deliver men and 
angels, would be found among the sons of men 1 The 
best things we do have somewhat in them to be pardoned. 
How, then, can we do anything meritorious and worthy to be 
rewarded? Indeed, God doth liberally promise whatsoever 
appertaineth to a blessed life unto as many as sincerely 
keep His law, though they be not able exactly to keep it. 
Wherefore, we acknowledge a dutiful necessity of doing- 
well, but the meritorious dignity of well-doing we utterly 
renounce. We see how far we are from the perfect 
righteousness of the law ; the little fruit which we have 
in holiness it is, God knoweth, corrupt and unsound; we 
put no confidence at all in it, we challenge nothing in 
the world for it, we dare not call God to a reckoning as 
if we had Him in our debt-books : our continual suit to 
Him is, and must be, to bear with our infirmities, to pardon 
our offences. 



Touching Prayer for Deliverance from 
Sudden Death. 



RICHARD HOOKER. 

Our good or evil estate after death dependeth most upon 
the quality of our lives. Yet somewhat there is why a 
virtuous mind should rather wish to depart this world with 
a kind of treatable dissolution than to be suddenly cut off 
in a moment ; rather to be taken than snatched away from 
the face of the earth. 

Death is that which all men suffer, but not all men with 
one mind, neither all men in one manner. For being of 
necessity a thing common, it is through the manifold per- 
suasions, dispositions, and occasions of men, with equal 
desert both of praise and dispraise, shunned by some, by 
others desired. So that absolutely we cannot discommend, 
we cannot absolutely approve, either willingness to live or 
forwardness to die. 

And concerning the ways of death, albeit the choice 
thereof be only in His hands who alone hath power over all 
flesh, and unto whose appointment we ought with patience 
meekly to submit ourselves ; (for to be agents voluntarily 
in our own destruction is against both God and nature ;) 
yet there is no doubt but in so great variety our desires will 
and may lawfully prefer one kind before another. Is there 
any man of worth and virtue, although not instructed in the 
school of Christ, or ever taught what the soundness of 
religion meaneth, that had not rather end the days of this 
transitory life as Cyrus in Xenophon or in Plato Socrates 



Richard Hooker. 



295 



are described, than to sink down with them of whom Elihu 
hath said, Momento moriuntur, " There is scarce an instant 
between their flourishing and their not being % " But let us 
which know what it is to die as Absalon or Ananias and 
Sapphira died, let us beg of God that when the hour of our 
rest is come, the patterns of our dissolution may be Jacob, 
Moses, Joshua, David ; who, leisurably ending their lives in 
peace, prayed for the mercies of God to come upon their 
posterity; replenished the hearts of the nearest unto them 
with words of memorable consolation ; strengthened men in 
the fear of God ; gave them wholesome instructions of life, 
and confirmed them in true religion ; in sum, taught the 
world no less virtuously how to die than they had done 
before how to live. 

To such as judge things according to the sense of natural 
men and ascend no higher, suddenness because it shorteneth 
their grief should in reason be most acceptable. That which 
causeth bitterness in death is the languishing attendance 
and expectation thereof ere it come. And, therefore, tyrants 
use what art they can to increase the slowness of death. 
Quick riddance out of life is often both requested and 
bestowed as a benefit. Commonly, therefore, it is for vir- 
tuous considerations that wisdom so far prevaileth with men 
as to make them desirous of slow and deliberate death 
against the stream of their sensual inclination, content to 
endure the longer grief and bodily pain that the soul may 
have time to call itself to a just account of all things past, 
by means whereof repentance is perfected, there is wherein 
to exercise patience, the joys of the kingdom of heaven 
have leisure to present themselves, the pleasures of sin and 
this world's vanities are censured with uncorrupt judgment, 
charity is free to make advised choice of the soil wherein 
her last seed may most fruitfully be bestowed, the mind is 
at liberty to have due regard of that disposition of worldly 
things which it can never afterwards alter; and because the 
nearer we draw unto God the more we are oftentimes 
enlightened with the shining beams of His glorious presence, 
as being then even almost in sight, a leisurable departure 
may in that case bring forth for the good of such as are 



296 Touching Prayer for Deliverance from Sudden Death. 

present that which shall cause them for ever after from the 
bottom of their hearts to pray, " O let us die the death of 
the righteous, and let our last end be like theirs." All which 
benefits and opportunities are by sudden death prevented. 

And, besides, forasmuch as death howsoever is a general 
effect of the wrath of God against sin, and the suddenness 
thereof a thing which happeneth but to few, the world in 
this respect feareth it the more as being subject to doubtful 
constructions, which, as no man willingly would incur, so 
they whose happy estate after life is of all men's the most 
certain should especially wish that no such accident in their 
death may give uncharitable minds occasion of rash, sinister, 
and suspicious verdicts, whereunto they are over prone, so 
that whether evil men or good be respected, whether we 
regard ourselves or others, to be preserved from sudden 
death is a blessing of God. 

And our prayer against it importeth a twofold desire ; 
first, that death when it cometh may give us some conve- 
nient respite, or secondly, if that be denied us of God, yet 
we may have wisdom to provide always beforehand that 
those evils overtake us not which death unexpected doth 
use to bring upon careless men, and that, although it be 
sudden in itself, nevertheless in regard of our prepared 
minds it may not be sudden. 



Affected Atheism. 



RICHARD EfoOKER. 

They of whom God is altogether unapprehended are but 
few in number, and for grossness of wit such that they 
hardly and scarcely seem to hold the place of human being. 
These we should judge to be of all others most miserable ; 
but that a wretcheder sort there are, on whom whereas 
nature hath bestowed riper capacity, their evil disposition 
seriously goeth about therewith to apprehend God as being 
not God. Whereby it cometh to pass that of these two sorts 
of men, both godless, the one having utterly no knowledge of 
God, the other study how to persuade themselves that there" 
is no such thing to be known. The fountain and well- 
spring of which impiety is a resolved purpose of mind to 
reap in this world what sensual profit or pleasure soever 
the world yieldeth, and not to be barred from any whatso- 
ever means available thereunto. And that this is the very 
radical cause of their atheism no man, I think, will doubt 
which considereth what pains they take to destroy those 
principal spurs and motives unto all virtue, the creation of 
the world, the providence of God, the resurrection of the 
dead, the joys of the kingdom of heaven, and the endless 
pains of the wicked, yea, above all things, the authority of 
Scripture, because on these points it evermore beateth, and 
the soul's immortality, which granted, draweth easily after 
it the rest as a voluntary train. Is it not wonderful that 
base desires should so extinguish in men the sense of their 
own excellency, as to make them willing that their souls 
should be like to the souls of beasts — mortal and corruptible 
with their bodies'? Till some admirable or unusual acci- 



298 



Affected Atheism. 



dent happen (as it hath in some) to work the beginning of 
a better alteration in their minds, disputation about the 
knowledge of God with such kind of persons commonly 
prevaileth little. For how should the brightness of wisdom 
shine where the windows of the soul are of very set purpose 
closed? True religion hath many things in it, the only 
mention whereof galleth and troubleth their minds. Being, 
therefore, loth that inquiry into such matters should breed 
a persuasion in the end contrary unto that they embrace, 
it is their endeavour to banish, as much as in them lieth, 
quite and clean from their cogitation whatsoever may sound 
that way. 

But it cometh many times to pass (which is their 
torment) that the thing they shun doth follow them, truth, 
as it were, even obtruding itself into their knowledge, and 
not permitting them to be so ignorant as they would be. 
Whereupon, inasmuch as the nature of man is unwilling to 
continue doing that wherein it shall always condemn itself, 
they, continuing still obstinate to follow the course which 
they have begun, are driven to devise aU the shifts that wit 
can invent for the smothering of this light, all that may 
but with any the least show of possibility stay their minds 
from thinking that true which they heartily wish were false, 
but cannot think it so without some scruple and fear of the 
contrary. 

Now, because that judicious learning, for which we 
commend most worthily the ancient sages of the world, 
doth not in this case serve the turn, these trenchermates 
(for such the most of them be) frame to themselves a way 
more pleasant; a new method they have of turning things 
that are serious into mockery, an art of contradiction by 
way of scorn, a learning wherewith we were long sithence 
forwarned that the miserable times wherein to we are fallen 
should abound. This they study, this they practise, this 
they grace with a wanton superfluity of wit, too much 
insulting over the patience of more virtuously disposed 
minds. 



Mockers, 



RICHARD HOOKER. 

"They told you that there should be mockers."* He 
meaneth men that shall use religion as a cloak, to put 
off and on, as the weather serveth; such as shall, with 
Herod, hear the preaching of John Baptist to-day, and 
to-morrow condescend to have him beheaded ; or, with 
the other Herod, say they will worship Christ, when they 
purpose a massacre in their hearts ; kiss Christ with Judas, 
and betray Christ with Judas. These are mockers. For 
as Ishmael, the son of Hagar, laughed at Isaac, which was 
heir of the promise, so shall these men laugh at you as 
the maddest people under the sun, if ye be like Moses, 
"Choosing rather to suffer affliction with the people of 
God, than to enjoy the pleasures of sin for a season." 
And why? God hath not given them eyes to see nor 
hearts to conceive that exceeding recompense of your 
reward. The promises of salvation made to you are matters 
wherein they can take no pleasure, even as Ishmael took 
no pleasure in that promise wherein God had said unto 
Abraham, " In Isaac shall thy seed be calleS," because the 
promise concerned not him, but Isaac. They are termed, 
for their impiety towards God, "Mockers," and for the 
impurity of their life and conversation, "Walkers after 
their own ungodly lusts." St. Peter, in his second epistle 
and third chapter, soundeth the very depth of their impiety ; 
showing, first, how they shall not shame at the length to 
profess themselves profane and irreligious, by flat denying 
the Gospel of Jesus Christ, and deriding the sweet and 

* First of two Sermons upon part of St. Jude's Epistle, 17 — 21. 



30o 



Mockers. 



comfortable promises of His appearing ; secondly, that 
they shall not be only deriders of all religion, but also 
disputers against God, using truth to subvert the truth, 
yea, Scriptures themselves to disprove Scriptures. Being in 
this sort " Mockers," they must needs be also " Followers 
of their own ungodly lusts." Being atheists in persuasion, 
can they choose but be beasts in conversation % For why 
remove they quite from them the fear of God? Why 
take they such pains to abandon and put out from their 
hearts all sense, all taste, all feeling of religion, but only 
to this end and purpose, that they may, without inward 
remorse and grudging of conscience, give over themselves 
to all uncleanness % Surely the state of these men is more 
lamentable than is the condition of Pagans and Turks. 
For at the bare beholding of heaven and earth the infidel's 
heart by and by doth give him that there is an eternal, 
infinite, immortal, and ever-living God, whose hands have 
fashioned -and framed the world ; he knoweth that every 
house is builded of some man, though he see not the 
man which built the house, and he considereth that it 
must be God which hath built and created all things; 
although, because the number of his days be few, he could 
not see when God disposed His works of old, when He 
caused the light of His clouds first to shine, when He laid 
the corner-stone of the earth and swaddled it with bands 
of water and darkness, when He caused the morning star 
to know his place, and made bars and doors to shut up 
the sea within his house, saying, " Hitherto shalt thou 
come, but no farther : " he hath no eye-witness of these 
things. Yet the light of natural reason hath put this 
wisdom in his reins, and hath given his heart thus much 
understanding. Bring a pagan to the schools of the 
prophets of God ; prophesy to an infidel, rebuke him, lay 
the judgments of God before him, make the secret sins 
of his heart manifest, and he shall fall down and worship 
God. They that crucified the Lord of Glory were not so 
far past recovery but that the preaching of the apostles 
was able to move their hearts, and to bring them to 
this, " Men and brethren, what shall we do ? " Agrippa, 
that sat in judgment against Paul for preaching, yielded, 



Richard Hooke?'. 



301 



notwithstanding, thus far unto him, "Almost thou persuadest 
me to become a Christian." Although the Jews, for want of 
knowledge, have not submitted themselves to the righteous- 
ness of God, yet "I bear them record," saith the apostle, 
" That they have a zeal." The Athenians, a people having 
neither zeal nor knowledge, yet of them also the same 
apostle beareth witness, "Ye men of Athens, I perceive 
ye are deKndaifiovsarepoi, some way religious ; " but mockers, 
walking after their own ungodly lusts, they have smothered 
every spark of that heavenly light, they have trifled away 
their very natural understanding. O Lord, Thy mercy is 
over all Thy works, Thou savest man and beast ; yet a 
happy case it had been for these men if they had never 
been born ! And so I leave them. 



I am sure there be too many of us that have long pretended 
to Christ which make little or no progress in true Christi- 
anity, that is, holiness of life ; that ever hang hovering in a 
twilight of grace, and never seriously put ourselves forward 
into clear daylight, but esteem that glimmering crepusculum 
which we are in, and like that faint twilight better than 
broad open day; whereas "The path of the just" (as the 
wise man speaks) " Is as the shining light, that shineth 
more and more unto the perfect day." I am sure there be 
many of us that are perpetual dwarfs in our spiritual stature, 
like those " Silly women" (that St. Paul speaks of) " Laden 
with sins, and led away with divers lusts," that are " Ever 
learning, and never able to come to the knowledge of the 
truth;" that are not now one jot taller in Christianity than 




Christian Progress, 



RALPH CUDWORTH, D.D. 



302 



Wci7it of Christian Progress. 



we were many years ago, but have still as sickly, crazy, and 
unsound a temper of soul as we had long before. 

Indeed, we seem to do something ; we are always moving 
and lifting at the stone of corruption that lies upon our 
hearts, but yet we never stir it notwithstanding, or at least 
never roll it off from us. We are sometimes a little troubled 
with the guilt of our sins, and then we think we must thrust 
our lusts out of our hearts ; but afterwards we sprinkle our- 
selves over with I know not what holy water, and so are 
contented to let them still abide quietly within us. We do 
every day truly confess the same sins, and pray against 
them ; and yet still commit them as much as ever, and lie 
as deeply under the power of them. We have the same 
water to pump out in every prayer, and still we let the 
same leak in again upon us. We make a great deal of 
noise, and raise a great deal of dust with our feet; but we 
do not move from off the ground on which we stood, we do 
not go forward at all ; or if we do sometimes make a little 
progress, we quickly lose again the ground which we had 
gained ; like those upper planets in the heaven which (as 
the astronomers tell us) sometimes move forwards, some- 
times quite backwards, and sometimes perfectly stand still ; 
have their stations and retrogradations as well as their direct 
motion. As if religion were nothing else but a dancing up 
and down upon the same piece of ground, and making 
several motions and friskings on it ; and not a sober jour- 
neying and travelling onwards towards some certain place. 
We do and undo ; we do Penelopes telam texere; we weave 
sometimes a web of holiness, but then we let our lusts 
come and undo and unravel all again. Like Sisyphus in the 
fable, we roll up a mighty stone with much ado, sweating 
and tugging up the hill ; and then we let it go, and tumble 
down again unto the bottom : and this is our constant work. 
Like those Danaides which the poets speak of, we are 
always filling water into a sieve by our prayers, duties, and 
performances, which still runs out as fast as we pour it in. 

What is it that thus cheats us, and gulls us of our 
religion ; that makes us thus constantly to tread the same 



Ralph Cudwortk, D.D. 



ring and circle of duties, where we make no progress at 
all forwards, and the farther we go are still never the 
nearer to our journey's end 1 What is it that thus starves 
our religion, and makes it look like those kine in Pharaoh's 
dream, ill-favoured and lean-fleshed, that it hath no colour 
in its face, no blood in its veins, no life nor heat at all in 
its members 1 What is it that doth thus bedwarf us in our 
Christianity 1 What low, sordid, unworthy principles do we 
act by, that thus hinder our growth, and make us stand at 
a stay, and keep us always at the very porch and entrance 
where we first began? Is it a sleepy, sluggish conceit, 
that it is enough for us if we be but once in a state of 
grace, if we have but once stepped over the threshold we 
need not take so great pains to travel any farther 1 Or is it 
another damping, choaking, stifling opinion, that Christ hath 
done all for us already without us, and nothing need more 
to be done within us ; no matter how wicked we be in 
ourselves, for we have holiness without us ; no matter how 
sickly and diseased our souls be within, for they have health 
without them ] Why may we not as well be satisfied and 
contented to have happiness without us too to all eternity, 
and so ourselves for ever continue miserable 1 



Zeal. 



RALPH CUDWORTH. D.D. 

When we would convince men of any error by the strength 
of truth, let us withal pour the sweet balm of love upon 
their heads. Truth and love are two the most powerful 
things in the world ; and when they both go together they 
cannot easily be withstood. The golden beams of truth 
and the silken cords of love twisted together will draw 
men on with a sweet violence, whether they will or no. 



3^4 



Zeal. 



Let us take heed we do not sometimes call that zeal for 
God and His Gospel which is nothing else but our own 
tempestuous and stormy passion. True zeal is a sweet, 
heavenly, and gentle flame, which maketh us active for God, 
but always within the sphere of love. It never calls for 
fire from heaven to consume those that differ a little from 
us in their apprehensions. It is like that kind of lightning 
(which the philosophers speak of) that melts the sword 
within, but sindgeth not the scabbard ; it strives to save the 
soul, but hurteth not the body. True zeal is a loving thing, 
and. makes us always active to edification, and not to 
destruction. If we keep the fire of zeal within the chimney, 
in its own proper place, it never doth any hurt, it only 
warmeth, quickeneth, and enliveneth us ; but if once we 
let it break out, and catch hold of the thatch of our 
flesh, and kindle our corrupt nature, and set the house 
of our body on fire, it is no longer zeal, it is no heavenly 
fire, it is a most destructive and devouring thing. True 
zeal is an ignis lambens, a soft and gentle flame, that will 
not scorch one's hand ; it is no predatory or voracious 
thing : but carnal and fleshly zeal is like the spirit of gun- 
powder set on fire, that tears and blows up all that stands 
before it. True zeal is like the vital heat in us that we 
live upon, which we never feel to be angry or troublesome ; 
but though it gently feed upon the radical oil within us, 
that sweet balsam of our natural moisture, yet it lives 
lovingly with it, and maintains that by which it is fed ; 
but that other furious and distempered zeal is nothing 
else but a fever in the soul. 

"Let us keep the unity of the spirit in the bond of 
peace." Let this soft and silken knot of love tie our hearts 
together ; though our heads and apprehensions cannot meet, 
as, indeed, they never will, but always stand at some distance 
off from one another. Our zeal, if it be heavenly, if it be true 
vestal fire kindled from above, will not delight to tarry here 
below, burning up straw and stubble and such combustible 
things, and sending up nothing but gross earthy fumes 
to heaven; but it will rise up and return back pure as it 
came down, and will be ever striving to carry up men's 



Ralph Cudwoith, D.D. 



305 



hearts to God along with it. It will be only occupied 
about the promoting of those things which are unquestion- 
ably good, and when it moves in the irascible way it will 
quarrel with nothing but sin. Here let our zeal busy and 
exercise itself, every one of us beginning first at our own 
hearts. Let us be more zealous than ever we have yet 
been in fighting against our lusts, in pulling down those 
" Strongholds of sin and Satan " in our hearts. Here let us 
exercise all our courage and resolution, our manhood and 
magnanimity. 



Evangelical Righteousness. 



JOHN SMITH. 

" God's justifying of sinners in pardoning and remitting 
their sins carries in it a necessary reference to the sancti- 
fying of their natures," without which justification would 
rather be a glorious name than a real privilege to the souls 
of men. While men continue in their wickedness, they do 
but vainly dream of a device to restrain the hands of an 
Almighty vengeance from seizing on them ; no, their own 
sins, like so many armed giants, would first or last set upon 
them and rend them with inward torment. There needs no 
angry cherub with a flaming sword drawn out every way to 
keep their unhallowed hands from the tree of life ; no, 
their own prodigious lusts, like so many arrows in their 
sides, would chase them, their own hellish natures would 
sink them low enough into eternal death, and chain them 
up fast enough' in fetters of darkness among the filthy fiends 
of hell. Sin will always be miserable ; and the sinner at 
last, when the empty bladders of all those hopes and 
expectations of an airy mundane happiness that did here 
bear him up in this life shall be cut, will find it like a talent 
of lead, weighing him down into the bottomless gulf of 



Evangelical Righteousness. 



misery. If all were clear towards heaven, we should find 
sin raising up storms in our souls. We cannot carry fire 
in our own bosoms and yet not be burnt. Though we could 
suppose the greatest serenity without us, if we could suppose 
ourselves here so much to be at truce with heaven, and all 
Divine displeasure laid asleep, yet would our own sins, if 
they continue unmortified, first or last make an ^tna or 
Vesuvius within us. Nay, those sunbeams of eternal truth 
that by us are detained in unrighteousness would at last, in 
those hellish vaults of vice and darkness that are within us, 
kindle into an unquenchable fire. It would be of small 
benefit to us that Christ hath triumphed over the princi- 
palities and powers of darkness without us, while hell and 
death, strongly immured in a fort of our own sins and cor- 
ruptions, should tyrannise within us ; that His blood should 
speak peace in heaven, if, in the meanwhile, our own lusts 
were perpetually warring and fighting in and against our 
own souls ; that He hath taken off our guilt, and cancelled 
that hand-writing that was against us which bound us over 
to- eternal condemnation, if for all this we continue fast 
sealed up in the hellish dungeon of our own filthy lusts. 
Indeed, we could not expect any relief from heaven out of 
that misery under which we lie, were not God's displeasure 
against us first pacified, and our sins remitted ; but should 
the Divine clemency stoop no lower to us than to a mere 
pardon of our sins, and an abstract justification, we should 
never rise out of that misery under which we lie. This 
is the signal and transcendent benefit of our free justifi- 
cation through the blood of Christ, that God's offence, 
justly conceived against us for our sins, (which would have 
been an eternal bar and restraint to the efflux of His 
grace upon us,) being removed, the Divine grace and bounty 
may freely flow forth upon us. The fountain of the Divine 
grace and love is now unlocked and opened which our sins 
had shut up, and now the streams of holiness and true 
goodness from thence freely flow forth into all gasping souls 
that thirst after them. The warm sun of the Divine love, 
whenever it breaks through and scatters the thick cloud 
of our iniquities that had formerly separated between God 
and us, it immediately breaks forth upon us with " Healing 



John Smith. 



in its wings;" it exerciseth the mighty force of its own 
light and heat upon our dark and benumbed souls, begetting 
in them a lively sense of God, and kindling into sparks of 
Divine goodness within us. This love, when once it hath 
chased away the thick mist of our sins, it will be "As strong 
as death upon us, as potent as the grave ; many waters will 
not quench it, nor the floods drown it." If we shut not 
the windows of our souls against it, it will at last enlighten 
all those regions of darkness that are within us, and lead 
our souls to the light of life, blessedness, and immortality. 
God pardons men's sins out of an eternal design of des- 
troying them ; and whenever the sentence of death is taken 
off from a sinner it is at the same time denounced against 
his sins. God does not bid us be warmed and be filled, 
and deny us those necessaries which our starving and hungry 
souls call for. Christ having made peace through the blood 
of His cross, the heavens shall be no more as iron above us, 
but we shall receive freely the vital dew of them, the former 
and the latter rain in their season, those influences from 
above after which souls truly sensible of their own misery 
and imperfection incessantly gasp, that righteousness of 
God which drops from above, from the unsealed spring 
of free goodness which makes glad the city of God. This 
is that free love and grace in which the souls of good men 
so much triumph; this is that justification which begets 
in them lively hopes of a happy immortality, in the present 
anticipations thereof which spring forth from it in this life. 
And all this is that which we have sometimes called " The 
righteousness of Christ;" sometimes, "The righteousness 
of God;" and here, "The righteousness which is of faith."* 
In heaven it is a not-imputing of sin; in the souls of men 
it is a reconciliation of rebellious natures to truth and 
goodness. In heaven it is the lifting up the light of God's 
countenance upon us, which begets a gladsome entertain- 
ment in the souls of men, holy and dear reflections and 
reciprocations of love; Divine love to us, as it were by a 
natural emanation, begetting a reflex love in us towards 
God, which, like that tpojg and avrspug spoken of by the 
ancients, live and thrive together. 



* Romans ix., 32. 



The Vanity of a Pharisaical Righteousness. 



JOHN SMITH. 

There are such things in our Christian religion that, when 
a carnal and unhallowed mind takes the chair and gets the 
expounding of them, may seem very delicious to the fleshly 
appetites of men : some doctrines and notions of free grace 
and justification ; the magnificent titles of sons of God and 
heirs of heaven ; ever-flowing streams of joy and pleasure, 
in which blessed souls shall swim to all eternity ; a glorious 
paradise in the world to come, always springing up with 
well-scented and fragrant beauties ; a new Jerusalem, paved 
with gold and bespangled with stars, comprehending in its 
vast circuit such numberless varieties that a busy curiosity 
may spend itself about to all eternity. I doubt not but that 
sometimes the most fleshly and earthly men that fly their 
* ambition to the pomp of this world may be so ravished 
with the conceits of such things as these that they may 
seem to be made partakers of " The powers of the world 
to come ; " I doubt not but that they may be as much exalted 
with them as the souls of crazed and distracted persons 
seem to be sometimes, when their fancies play with those 
quick and nimble spirits which a distempered frame of 
body and unnatural heat in their heads beget within them. 
Thus may these blazing comets rise up above the moon, 
and climb higher than the sun ; which yet, because they 
have no solid consistency of their own, and are of a base 
and earthly alloy, will soon vanish and fall down again, being 
only borne up by an external force. They may seem 
to themselves to have attained higher than those noble 
Christians that are gently moved by the natural force of true 



Joh?i Smith. 



309 



goodness ; they may seem to be pleniores Deo than those 
that are really informed and actuated by the Divine Spirit, 
and do move on steadily and constantly in the way towards 
heaven ; as the seed that was sown in the thorny ground 
grew up and lengthened out its blade faster than that which 
was sown in the good and fruitful soil. And as the motions 
of our sense, fancy, and passions, while our souls are in 
this mortal condition sunk down deeply into the body, are 
many times more vigorous, and make stronger impressions 
upon us, than those of the higher powers of the soul, which 
are more subtle and remote from these mixed and animal 
perceptions ; that devotion which is there seated may 
seem to have more energy and life in it than that which 
gently, and with a more delicate kind of touch, spreads 
itself upon the understanding, and from thence mildly 
derives itself through our wills and affections. But howso- 
ever the former may be more boisterous for a time, yet this 
is of a more consistent, spermatical, and thriving nature : 
for that proceeding, indeed, from nothing else but a sensual 
and fleshly apprehension of God and true happiness, is but 
of a flitting and fading nature ; and as the sensible powers 
and faculties grow more languid, or the sun of Divine light 
shines more brightly upon us, these earthly devotions, like 
our culinary fires, will abate their heat and fervour. But a 
true celestial warmth will never be extinguished, because 
it is of an immortal nature ; and being once seated vitally 
in the souls of men, it will regulate and order all the 
motions of it in a due manner, as the natural heat radicated 
in the hearts of living creatures hath the dominion and 
economy of the whole body under it, and sends forth warm 
blood and spirits and vital nourishment to every part and 
member of it. True religion is no piece of artifice ; it is no 
boiling up of our imaginative powers, nor the glowing heats 
of passion, though these are too often mistaken for it 
when in our jugglings in religion we cast a mist before our 
own eyes : but it is a new nature, informing the souls of 
men ; it is a godlike frame of spirit, discovering itself most 
of all in serene and clear minds, in deep humility, meek- 
ness, self-denial, universal love of God and all true goodness, 
without partiality and without hypocrisy ; whereby we are 

Q 



310 The Vanity of a Pharisaical Righteousness. 

taught to know God, and knowing Him to love Him, and 
conform ourselves, as much as may be, to all that perfection 
which shines forth in Him. 



The Excellency and Nobleness of True Religion. 

JOHN SMITH. 

The more high and noble any being is, so much the deeper 
radication have all its innate virtues and properties within 
it, and are by so much the more universal in their issues 
and actings upon other things ; and such an inward, living 
principle of virtue and activity, further heightened, and 
united, and informed with light and truth, we may call 
liberty. Of this truly noble and Divine liberty religion is 
the mother and nurse, leading the soul to God, and so 
impregnating that inward, vital principle of activity and 
vigour that is embosomed in it, that it is able, without any 
inward disturbance and resistance from any controlling lusts, 
to exercise itself, and act with the greatest complacency 
in the most full and ample manner upon that first, universal, 
and unbounded essence which is God Himself. The most 
generous freedom can never be took in its full and just 
dimensions and proportions but then when all the powers 
of the soul exercise and spend themselves in the most large 
and ample manner upon the infinite and essential goodness, 
as upon their own most proper object. If we should ask 
a good man when he finds himself best at ease, when he 
finds himself most free, his answer would be, when he is 
under the most powerful constraints of Divine love. There 
are a sort of mechanical Christians in the world who, not 
finding religion acting like a living form within them, satisfy 



John Smith. 



themselves only to make an art of it, and rather inform 
and actuate it than are informed by it, and setting it such 
bounds and limits as may not exceed the short and scant 
measures of their own home-born principles, then they 
endeavour to fit the notions of their own minds as so 
many examples to it ; and, it being a circle of their own 
making, they can either ampliate or contract it accordingly 
as they can force their own minds and dispositions to agree 
and suit with it. But true religion, indeed, is no art, but an 
inward nature, that contains all the laws and measures of its 
motion within itself. A good man finds not his religion 
without him, but as a living principle within him ; and all 
his faculties are still endeavouring to unite themselves more 
and more in the nearest intimacy w r ith it as with their 
proper perfection. There is that amiableness in religion, 
that strong sympathy between the soul and it, that it needs 
carry no testimonials or commendations along with it. If 
it could be supposed that God should plant a religion in the 
soul that had no affinity or alliance with it, it would grow 
there but as a strange slip. But God, when He gives His 
laws to men, does not by virtue of His absolute dominion 
dictate any thing at random, and in such an arbitrarious 
way as some imagine ; but He measures all by His own 
eternal goodness. Had God Himself been anything else 
than the first and greatest good of man, then to have loved 
Him with the full strength of all our faculties should not 
have been "The first and greatest commandment," as our 
Saviour tells us it is. 



A true Christian that hath power over his own will may 
live nobly and happily, and enjoy a clear heaven within the 
serenity of his own mind perpetually. When the sea of 
this world is most rough and tempestuous about him, then 
can he ride safely at anchor within the haven, by a sweet 
compliance of his will with God's will. He can look about 
him, and with an even and indifferent mind behold the 
world either to smile or frown upon him ; neither will he 
abate of the least of his contentment for all the ill and 
unkind usage he meets withal in this life. He that hath 



312 The Excellency and Nobleness of True Religion. 

got the mastery over his own will feels no violence from 
without, finds no contests within ; and, like a strong man 
keeping his house, he preserves all his goods in safety : and 
when God calls for him out of this state of mortality, he 
finds in himself a power to lay down his own life ; neither 
is it so much taken from him, as quietly and freely surren- 
dered up by him. This is the highest piece of prowess, the 
noblest achievement, by which a man becomes lord over 
himself, and the master of his own thoughts, motions, and 
purposes. This is the royal prerogative, the high dignity 
conferred upon good men by our Lord and Saviour, 
whereby they overcoming this both His and their enemy, 
their self-will and passions, are enabled to sit down with 
Him in His throne, as He, overcoming in another way, " Is 
set down with His Father in His throne j" as the phrase 
is, Rev. hi., 21. 



The best way of gaining a well-grounded assurance of the 
Divine love is this, for a man to overcome himself and his 
own will : " To him that overcomes shall be given that 
white stone, and in it the new name written which no man 
knoweth but he that receives it." (Rev. ii., 17.) He that 
beholds the Sun of Righteousness arising upon the horizon 
of his soul with healing in its wings, and chasing away all 
that misty darkness of his own self-will and passions, such 
a one desires not now the starlight to know whether it be 
day or not, nor cares he to pry into heaven's secrets, and to 
search into the hidden rolls of eternity, there to see the 
whole plot of his salvation ; for he views it transacted upon 
the inward stage of his own soul, and, reflecting upon him- 
self, he may behold a heaven opened from within, and a 
throne set up in his soul, and an Almighty Saviour sitting 
upon it, and reigning within him : he now finds the kingdom 
of heaven within him, and sees that it is not a thing merely 
reserved for him without him, being already made partaker 
of the sweetness and efficacy of it. What the Jews say of the 
spirit of prophecy may not unfitly be applied to the Holy 
Ghost, the true Comforter dwelling in the minds of good men 
as a sure earnest of their eternal inheritance, " The Spirit 



John Smith. 



3i3 



resides not but upon a man of fortitude," one that gives 
proof of this fortitude in subduing his own self-will and his 
affections. We read of Elisha that he was fain to call for a 
musical instrument and one to play before him, to allay the 
heat of his passions, before he could converse with the pro- 
phetical spirit. The Holy Spirit is too pure and gentle a 
thing to dwell in a mind mudded and disturbed by those 
impure dregs, those thick fogs and mists that arise from our 
. self-will and passions ; our prevailing over these is the best 
way to cherish the Holy Spirit, by which we may be sealed 
unto the day of redemption. 



I wish there be not among some such a light and poor 
esteem of heaven as makes them more to seek after assu- 
rance of heaven only in the idea of it as a thing to come, 
than after heaven itself; which, indeed, we can never well 
be assured of until we find it rising up within ourselves and 
glorifying our own souls. When true assurance comes, 
heaven itself will appear upon the horizon of our souls like 
a morning light, chasing away all our dark and gloomy 
doubtings before it. We shall not need then to light up 
our candles to seek for it in corners ; no, it will display its 
own lustre and brightness so before us that we may see it in 
its own light, and ourselves the true possessors of it. We 
may be too nice and vain in seeking for signs and tokens of 
Christ's spiritual appearances in the souls of men, as well as 
the scribes and pharisees were in seeking for them at His 
first appearance in the world. When He comes into us, let 
us expect till the works that He shall do within us may 
testify of Him ; and be not over credulous till we find that 
He doth those works there which none other could do. 
As for a true, well-grounded assurance, say not so much, 
" Who shall ascend up into heaven," to fetch it down from 
thence 1 or " Who shall descend into the deep," to fetch it 
up from beneath 1 for in the growth of true internal good- 
ness, and in the progress of true religion, it will freely unfold 
itself within us. Stay till the grain of mustard seed itself 
breaks forth from among the clods that buried it, till, 
through the descent of the heavenly dew, it sprouts up and 



314 The Excellency and Nobleness of True Religion. 

discovers itself openly. This holy assurance is, indeed, the 
budding and blossoming of felicity in our own souls ; it is 
the inward sense and feeling of the true life, spirit, sweet- 
ness, and beauty of grace, powerfully expressing its own 
energy within us. 



Religion is no such austere, sour, and rigid thing as to 
affright men away from it ; no, but those that are acquainted 
with the power of it find it to be altogether sweet and 
amiable. A holy soul sees so much of the glory of religion 
in the lively impressions which it bears upon itself, as both 
woos and wins it. We may truly say, concerning religion, 
to such souls, as St. Paul spake to the Corinthians, " Needs 
it any epistles of commendation to you 1 ? " Needs it any thing 
to court your affections 1 " Ye are, indeed, its epistle, 
written not with ink, but with the Spirit of the living God." 
Religion is not like the prophet's roll, sweet as honey when 
it was in his mouth, but as bitter as gall in his belly. 
Religion is no sullen stoicism, no sour pharisaism ; it 
does not consist in a few melancholy passions, in some 
dejected looks or depressions of mind : but it consists in 
freedom, love, peace, life, and power ; the more it comes to 
be digested into our lives, the more sweet and lovely we 
shall find it to be. Those spots and wrinkles which corrupt 
minds think they see in the face of religion are, indeed, 
no where else but in their own deformed and misshapen 
apprehensions. It is no wonder when a defiled fancy comes 
to be the glass, if you have an unlovely reflection. Let us, 
therefore, labour to purge our own souls from all worldly 
pollutions ; let us breathe after the aid and assistance of 
the Divine Spirit, that It may irradiate and enlighten our 
minds, that we may be able to see Divine things in a Divine 
light ; let us endeavour to live more in a real practice of 
those rules of religious and holy living commended to us 
by our ever-blessed Lord and Saviour ; so we shall know 
religion better, and knowing it love it, and loving it be still 
more and more ambitiously pursuing after it, till we come 
to a full attainment of it, and therein of our own perfection 
and everlasting bliss. 



The Duty of Comforting One Another, 



ANTHONY FARINDON, B.D. 

There is a nearer relation which binds men together in a 
bond of peace — their relation in Christ, Major est fraternitas 
Christi quam sanguinis, " The fraternity and brotherhood 
they have by Christ is a greater and nearer tie than that they 
have by nature." In Him they are called to the same faith, 
baptised in the same laver, led by the same rule, filled with 
the same grace, sealed with the same seal, ransomed with the 
same price, comforted with the same glorious promises, and 
shall be crowned with the same glory. And being one in 
these, they are to be as one in all duties and offices which 
are required to the perfect accomplishment of these. They 
must join hand in hand to uphold one another on earth, 
and to advance one another to that glory which is prepared 
for one as well as for another in heaven. And thus they 
are linked together in one by charity, which is copulatrix 
virtus, as Cyprian calls it, " That coupling, uniting virtue," 
which, as a command, lies on every man. Thus our blessed 
Saviour, in His answer to the lawyer, though He calls that 
commandment which binds us to the love of God " The 
first and greatest commandment," yet adds, " The second 
is like unto it." (Matt, xxii., 38, 39.) " ' Like unto it' in 
respect of the same act," say some, " Because by one and 
the same act of charity we love both God and our neigh- 
bour." " In respect of the same object," saith Chrysostom, 
" Because I, therefore, love my neighbour because I love 
God ; for if I love him not for God and in God, I love him 
not at all. God is the principal object of my love, because 
He is good, and goodness itself ; but this goodness I see 
shining in His creature, which He hath also made capable 



316 



The Duty of Comforting One Another. 



of glory ; and I cannot truly fall down and worship Him 
unless I love and adore Him also in His creature." For as 
there is an invisible union of the saints with God, by which 
God hath joined to Himself and made one, as it were, 
His church in His Son by the virtue of the Holy Ghost, 
so is there, also, an union of the saints amongst themselves, 
consisting in a sweet and brotherly uniting of their souls 
together, which is the cementing of God's holy temple, the 
constituting and building of Christ's church. Now this 
union, though the eye of flesh cannot behold it, yet it must 
appear and shine and be resplendent in those duties and 
offices which must attend it. As the head infuseth life 
and vigour into the whole body, so must the members also 
anoint each other with this oil of gladness. Each member 
must be busy and industrious to express that virtue without 
which it cannot be so. Thy charity must be active in thy 
hands, in " Casting thy bread upon the waters;" (Eccles. 
xi., i;) vocal in thy tongue, in ministering a word of comfort 
in due season ; compassionate in thy heart, leading thee to 
the house of mourning, and making thee mourn with them 
that mourn, and lament with them that lament. It must 
be like the sun, which casts its beams and influence on 
every man. Semper debeo charitatem, quce cum impenditur 
debetur, saith Augustine, " Love is a debt we owe one to 
another, that we may be one ; a debt every man owes 
to every man ; a debt which, though I always pay, I always 
owe j and even when I pay it I remain still a debtor." 



If we observe that form of prayer which Christ hath 
taught us, our prayer is not then private when we pray in 
private. " Our Father" takes in " One another," even the 
whole church. We cannot pray for ourselves unless we 
pray for others also. Nay, "He prays not well," saith Calvin, 
" That begins not with the church." The church prays for 
every man, and every man for the whole church. Quod est 
omnium est singulorum, " That which is all men's is every 
man's, and that which is every man's belongs unto the 
whole." And thus much we have found in the object, in 



Anthony Farindon, B.D. 317 

" One another," even enough to draw on the act ; for on 
these three — our common condition, our relation as men, 
and our relation as Christians — as on a sure foundation, 
doth our Saviour and His blessed apostles build us up in 
our holy love, build us up as so many parts mutually 
upholding one another, and growing up into a temple of 
the Lord. 

These are the principles and the premises; and from 
these they draw this conclusion — that being thus linked and 
united and built together, we should uphold and " Comfort 
one another ; " which is my second part, the act itself, to 
" Comfort," and offers itself next to your Christian consider- 
ation, Consolamini alii alios, " Comfort one another." 

To " Comfort " is a word of a large and much-extended 
sense and signification, spreading itself equally with all the 
army of sorrows, and with all the evils in the world, and 
opposing itself to all. To comfort may be to be eyes to the 
blind and feet to the lame, to clothe the naked and feed 
the hungry, and to put the hand to uphold that which is 
failing. Sustentatida domus jam ruitura, saith Tully, " It 
is as the underpropping of a house ready to sink." "Comfort 
you, comfort you, my people, saith God. Speak comfortably 
to Jerusalem." Loquimini ad cor, " Speak to the heart of 
them." (Isaiah xl, 1, 2.) Speak, and do something which 
may heal a wounded heart, rouse a drooping spirit, give it a 
kind of resurrection, and restore it to its former estate; 
which may work light out of darkness, content in poverty, 
joy in persecution, and life in death itself. To renew, 
restore, quicken, lift up, refresh, encourage, sustain — all 
those are in this one word UapaicaXaTre, " Comfort ye." 
For, "Alas, my brother ! " or, "Ah, his glory ! " ( Jer. 
xxii., 18,) are but words, Verba sine fienu et pecunia, as 
he in Plautus speaks, " Words without help," prescripts 
without medicine, most unactive and un significant words. 
To a man naked and destitute of food, " Depart in peace, 
be warmed, be filled," (James h\, 16,) are but words, 
but faint and lifeless wishes, especially if they proceed from 
him who can do more, and yet will do no more, than speak 

Q 2 



318 The Duty of Comforting One Another. 

and wish. They are the dialect of the hypocrite, whose 
religion floats on his tongue, or is written in his forehead ; 
whose heart is marble, when his words are as soft as 
butter; whose charity is only in picture and show, and 
whose very mercy is cruelty. For what greater cruelty can 
there be than to have a box of ointment in our hand, and 
not to pour it forth on him that languisheth, but leave him 
dying, and say we wish him well ? No : to " Comfort " is 
to restore and set one another at rights again ; the erring 
by counsel, the weak by assistance, the poor by supply, the 
sorrowful by sweet and seasonable argument and persuasion. 
Otherwise it is not comfort. For what comfort is that which 
leaves us comfortless 1 which leaves the ignorant in his 
darkness, the poor in want, the weak on the ground, and 
the sorrowful man in his gulf? Loquimini ad cor, " Speak 
to the heart." If we speak not to the heart, to lift up that, 
our words are wind. Comfort by counsel is very useful for 
those who mourn in Zion. Rei infinitatem ejicere, optima 
medicina, "To bound the cause of men's grief, to remove 
those many circumstances which increase and multiply it, 
and so to bring it in as it is, and show what little cause men 
have to grieve, is the best physic in this particular." Our 
present and future condition, our mortality, and our resur- 
rection, are of force enough to wipe all tears from our eyes, 
and to make our grave appear as a house of rest rather 
than as a pit of destruction. 



We must well consider from what principle this act is 
wrought, from what spring it moves. For we may think 
we do it when we do not so much as think to do it. We 
may give scorn and contempt for comfort, or comfort with 
scorn and contempt, which is pants lapidosus, " Bread made 
up with gravel," that will trouble us in taking it down. Our 
comfort may proceed from a hollow heart, and then it is 
but a sound, and the mercy of a bloody pharisee. It may 
be ministered through a trumpet, and then it is lost in that 
noise. Nay, it may be an act of cruelty, to make cruelty 
more cruel; as we read of an emperor that did never pro- 



Anthony Farindon, B.D. 



3i9 



nounce sentence of death, sine prcefatione clementice, "But 
with a preface of clemency," a well-worded, mild prologue 
before a tragedy. Lastly, comfort may be the product of 
fear. We may be free in our comforts for fear of offence, 
and help one that we displease not another. And what 
pity is it that so free and noble a virtue as charity should 
be enslaved ! But, indeed, charity is not bound ; nor is 
that charity which is beat out with the hammer, and 
wrought out of us by force. All these are false principles — 
pride, hypocrisy, vain-glory, fear; and charity issues from 
these as water through mud, and is defiled in the passage. 
Therefore it is best raised on the law of nature and on the 
royal law of grace. These are pillars that will sustain it. 
" Remember them that be in adversity, as being yourselves 
also in the body," (Heb. xiii., 3,) in a body "Mortal and 
corruptible," (1 Cor. xv., 53,) a body of the same mould, 
like to that which you cherish and»uphold. And then we 
are to "Love and comfort one another, even as Christ 
loved us," saith the apostle. (Eph. v., 2.) 

Christ is our pattern, our motive, the true principle of 
charity; and what is done, though it be but the gift of a 
cup of cold water, should be done in His Name. (Mark 
ix., 41.) Then the waters of comfort flow kindly and 
sweetly when they relish of a bleeding heart and the blood 
of a merciful Redeemer. Then this act is mightily per- 
formed when we do it as the sons of Adam and as the 
members of Christ, when we do it as men " Of one blood " 
and of one "Common faith." (Acts xvii., 26; Titus i., 4.) 



Commune with your own Hearts* 



JOHN LIGHTFOOT, D.D. 

It is not every speaking in the heart that the psalmist 
here engageth to, for the fool speaks in heart, and saith 
in his heart, "There is no God;" the epicure speaks in 
his heart, and saith, " I shall never be moved ; " the atheist 
speaks in his heart, and saith, "Tush, God hath forgotten, 
He will never see it." -4-nd these persons to whom David 
speaketh, if we hit the occasion of the psalm aright, were 
ready enough to say in their heart, " We will none of 
David, and nothing to do with the son of Jesse;" but 
the text enjoin eth such a conference in the heart as 
that the matters betwixt a man and his own heart may 
be debated to the very utmost, that the heart may be so 
put to it in communing with it as that it might speak its 
very bottom. Nor shall I trouble you with the divers 
acceptations of the word heart when it is used to signify 
the spiritual part of man, or when it is taken in a spiritual 
sense : else I might show you that sometimes it is taken 
for " The whole frame of the soul ; " sometimes for 
the one faculty, "The understanding;" sometimes for the 
other faculty, "The will;" and sometimes for that which 
I may call a middle faculty, " The conscience : " but your 
own hearts will readily tell you, upon the reading of the 
text, that the word heart in it doth mean the last-mentioned, 
" The conscience," and that communing with a man's own 
heart is nothing else but "Searching and trying a man's 
own conscience." And you will easily see that the words 

* Sermon on Psalm iv., 4, preached before the Honourable House of 
Commons at their public fast, holden in Margaret's, Westminster, February 
24, 1646—47. 



John Zightfoot, D.D. 



321 



hold out this needful and useful lesson to us : that it is a 
duty of most special concernment for every one of us to 
hold serious communication and clear intelligence and 
acquaintance with his own heart. I may well repeat it, 
for it had need be inculcated again and again ; and as 
that golden saying, " Brethren, let us love one another," 
is reported to have been ever in the mouth of John the 
Evangelist, so had this as golden a saying, "Brethren, 
commune with your own hearts," as much need to be 
ever in the mouth of the ministers, and this truth ever in 
the hearts of the people. 



That it is possible for a man to hold a conference and 
communication with his own heart, I should not need to 
prove it if you would but put it to proof within your own 
selves. And as he ingeniously proved that there is motion, 
against one that denied it, by rising out of his chair and 
walking up and down, so your hearts, without me, would 
make this assertion clear if you would but seriously and 
soundly put them to it, that they and you might confer 
together. I doubt not but many in this great congregation 
have done this already, and have had many a holy and 
solemn discourse with their own hearts, and conclude the 
truth of this matter by their own experience as soon as I 
name it. But as for such as have not had this practice nor 
cannot conclude this by experience, that never hear nor feel 
their conscience speak a word to them, should there come 
over them some dreadful judgment, or should there come 
before them some horrid apparitions, or should there 
come unto them a sure message of an instant death, as 
there did to Hezekiah, then, if they will but turn their face a 
little to the wall, retire their thoughts a little to their hearts, 
they may chance hear their hearts speak something to them, 
which, it may be, they will like but ill, and there, it may 
be, they would feel by experience that there is something 
in them that would have talked with them heretofore, if 
they would have talked with it. 



322 



Commune with your own Hearts. 



There are three parts of the soul, as I may so express it, 
of distinct and several notion and consideration; as there 
are three things in the sun, light, heat, and motion, so in the 
soul, the understanding, the will, and the conscience. The 
conscience lies, as it were, in the midst of the other two, 
as the centre of the soul, or "The midst of the heart," (as 
Prov. iv., 21,) whither there is conflux of whatsoever is 
good or evil in either of the other faculties. 

Now either of those hath its discourse with itself, and 
conscience, if it act aright, hath its conference with them 
both. 

The intellective faculty of the soul, or the understanding, 
doth, in a manner, talk to the will, when it offers it good 
or evil things to .its choice or refusal; and it doth, in 
manner, talk to itself, in every reflex it exerciseth, when it 
doth not only attain to the knowledge of things, but is 
also able to say to itself, "I know, I know them;" as 
i John ii., 3, "Hereby we know that we know Him." 

The elective faculty of the soul, or the will, doth confer 
and debate with and within itself, upon every election or 
refusal, when it doth either entertain or lay aside what is 
presented to it by the understanding, choosing or refusing 
upon such a discourse and argumentation with itself as 
this, " I choose it because it is good, and I refuse it because 
it is evil." 

But "The participle faculty" of the soul, as I may so 
call it, or the conscience, as it is lodged between the two 
other, so it receives something from both, and returns some- 
thing to both; from the intellective faculty it receives 
knowledge and memory, and it is told by them that such 
and such things ought to be done, or they ought not to be 
done ; and then it makes an answer back to them by 
conviction, and saith, "I have done such things," or, "I 
have not done them." From the other faculty, or the will, 
it receives movedness and affecting ; and when that faculty 
of the soul is moved or affected with the grievous or fearful 



* 



John Lightfoot, D.D. 



323 



case of another, the conscience answers, " Why, this case is 
mine own," and makes a return to the affections by com- 
punction, and says, " Alas ! what have I done in thus 
doing % " 



It appeareth that our conference with our own hearts had 
need to be serious, because the things that we can confer 
with them about are only of a most serious and weighty 
nature, viz., the things of the soul only. 

The needfulness of such a serious conference will appear, 
also, upon the consideration of the deceitfulness of our own 
hearts. Talk close and home, and have clear intelligence 
with them, or else they will deceive us, they will tell us a 
thousand lies. As he in story, who hearing a man talk to 
himself as he walked along the highway, and questioning 
whom he talked withal, was answered, " I talk to myself ; " 
why, then, saith he, Cave ne cum malo loqtiaris, "Take 
heed thou 'talk not with one that is naught." You may 
resolve upon this, whensoever you come to commune with 
your own hearts, that you have to deal with a very cheat 
and a Jesuit, a Proteus, a juggler ; that, if you put it not 
home to it, will not tell you one true story amongst a 
thousand. I speak this by the sad experience of a base, 
false, cozening, and deceitful heart of mine own ; and I 
believe other men's hearts are of the same metal. O, 
wretched heart, thou hast deceived me, and I have been 
deceived ; thou hast been too strong for me, and hast 
prevailed. But I speak this also upon the warrant of 
Him that knoweth all hearts, even the Spirit of God that 
discerneth the things of the Spirit. (Jer. xvii., 9.) "The 
heart is deceitful above all things, and desperately wicked ; 
who can know if?" Ah, sad climax ! deceitful, and deceitful 
above all things ; wicked, and desperately wicked, and so 
bad of both, that who can know it ! Such another miserable 
gradation ye have expressed concerning the very same 
subject in Gen. vi., 5, "The frame of the thoughts of 
man's heart was wholly evil, was only evil, and was evil 
continually." 



324 Commune with your own Hearts. 

There are four things especially that cause this strange 
and senseless strangeness and unacquaintance betwixt a 
man and himself, and they are these : 

1 st. Idleness ; when men will not take the pains to put 
their heart to it to discourse with them. Heart-commu- 
nication is not an easy work, and few there be that, for 
idleness, will undertake it. 

2nd. Carelessness of their own souls ; and so they are 
not careful to discuss with them the things that concern 
them. 

3rd. Worldliness; which takes up all the time and 
thoughts that should be laid out upon the heart, as Hos. 
iv., 1 1 ; and as it was with him, 1 Kings xx., 40. 

And 4th. Readiness to be deceived ; Decipi vult populus, 
men love leasing, as verse two of this psalm; and as, by our 
fall, Et bojucm perdidimus et voluntatem, we not only lost 
good, but also the will to do it, so, in our first deception 
by Satan, we had not only a deceit put upon us, but a 
deceiveableness, nay, a readiness to be deceived put into us. 

And thus, as Tempora quczdam surripiwitur, qucedam 
eripiuntur, qucedam excidunt; so it is with the care of and 
converse with our own hearts. What the palmer-worm of 
idleness leaves the locust of carelessness eateth ; and what 
the locust leaveth the canker-worm of worldliness devours ; 
and what that canker-worm leaveth the caterpillar of readi- 
ness to be deceived hath consumed ; and thus hath all 
converse and communication with our own hearts been 
eaten up. 

It is recorded of Job's friends that when they came to 
him, and knew him not, he was so changed, that they wept 
and rent their garments. I would this might be the conclu- 
sion of this first use or application, or the fruit of all that 
I have spoken hitherto. Look upon your own hearts ; do 
you know them % when had you and they any talk together % 



John Lightfoot, D.D. 



325 



how much of your time have you spent in communication 
with them % have you not been strangers % have you not 
been unacquainted 1 have you not forgotten them 1 Be 
humbled, bemoan, be affected that you have been such 
strangers, and lay your hands upon your hearts, and resolve 
to be so no more. 



Ye have holy men in Scripture praying for prolonging of 
their lives, and that upon this warrant, that God promised 
long life as a blessing, Psalm xxi., 4, " He asked life of 
Thee, and Thou gavest it him, even length of days for ever 
and ever." And, Psalm xxxix., 13, " O spare me, that I 
may recover strength." And Psalm cii., 24, I said, " O my 
God, take me not away in the midst of my days." And so 
in the case of Hezekiah, how bitterly did he take the 
tidings of the cutting off of his days ! Whether it were 
that it went sadly with him to die of the plague, or that he 
saw not Jerusalem delivered from Sennacherib, yet certainly 
it cost some tears to think he was to be taken away, even 
in his prime, and his life prolonged no farther. 

To this may be added, that God promised it for a peculiar 
blessing, "Thou shalt come to thy grave in a good old 
age." (Job v., 26.) And how feeling a promise is that, 
Zech. viii., 4, " Thus saith the Lord of Hosts, there shall 
yet old men and old women dwell in the streets of 
Jerusalem, and every man with his staff in his hand for 
very age." Methinks I see the streets full of such vener- 
able heads and gravity; every one crowned with grey 
hairs and old age, a crown of blessing. 



The Blessing 




JOHN LIGHTFOOT, D.D. 



326 



The Blessing of a Long Life. 



But what need I arguments to prove this \ What 0113 
thing is there in the world that hath more votes and 
voices than this % For who is there that desires not to 
"Live long, and see many days?" And "Skin for skin, 
and all that he hath, will he give for his life," that it may 
be prolonged. And who but will be contented to part with 
any earthly blessing so his life may be preserved % 

Now, wherein it is that long life is a blessing is best 
observed by considering what is the proper end and aim 
of men's living. " Friend, wherefore earnest thou hither?" 
Why did God bring thee into the world, and why dost 
thou live % A question very pertinent, and very consider- 
able. For the greatest number of men and women in 
the world go out of the world before they know or con- 
sider why they came in. Much like Ahimaaz, 2 Sam. 
xviii., 29, that entreats Joab to let him run to David, 
and runs hard ; and when he comes to David, to" his 
journey's end, all that he can relate is, "When Joab sent 
thy servant, I saw a great tumult, but I cannot tell what 
it was." God brings men into the world to run their 
race ; they see a great bustle in the world, and they keep 
a great stir themselves ; and when they come to their 
journey's end they cannot give account what the business 
was for which they came into the world. What do you 
think he thought he came into the world for, that, when 
he died, commanded this to be written on his tombstone : 
"I have eaten much, and drunken much, and done much 
mischief in my time ; and, now, here I lie ! " Who, among 
thousands, in his life, or, indeed, in his thoughts, owns the 
proper end of living ? 

The apostle tells us what it is, Acts xvii., 26, 27, "God 
hath made all nations of men that they should seek the 
Lord, if, haply, they might feel after Him." And the 
same apostle, 2 Cor. v., 15, "They which live should not 
live to themselves," but to Him by whom they live. The 
schools do very truly tell us that " God created reasonable 
creatures, men and angels, that they might serve God and 
partake of God, which unreasonable creatures cannot do." 



John Lightfoot, D.D. 



327 



So that here is the proper answer to the question, Why 
do we live % and the proper end of our living: to serve 
God, by whom we live, and to get interest in Him, and 
participation of Him ; to live to God here, that we may 
live with Him and enjoy Him hereafter. 

And by this are we to judge of the blessing of a long life, 
and not by any earthly thing or occurrence in our lives. 
Long life is not, therefore, a blessing to any, because he 
lives long in peace and prosperity, because he gets much 
wealth, much credit, experience, wisdom, in so long a 
time ; but because he hath got much interest in God, and 
done much service to God. That of Solomon must be 
understood prudently, and we must be sure to take his 
right meaning in it, Eccles. iv., 3, "Better than either 
living or dead is he that hath not yet been." Is this abso- 
lutely true 1 No, but only relatively, viz., relating to earthly 
miseries. For the missing of these he escapes best that 
never was, and never saw the evil done under the sun. 

But as to the thing itself, absolutely considered, that 
paradox that is sometimes maintained in dispute in the 
schools is true in some kind and degree, " Prcestat esse 
miserum quant non esse" " It is better to be miserable than 
not to be at all : " he that never was nor never shall be, 
he that never lived nor never shall live, shall never praise 
God, never see the works of God, never enjoy God ; and 
that is worse than enduring the miseries that men meet 
withal upon earth. 

This is the proper end of life, and the blessing of life, 
viz., to praise, serve, enjoy God. And by this we must state 
the blessing of a long- life, viz., as allowing more time and 
space to accomplish and perfect those ends. And upon the 
aim at these ends it is that the saints of God have begged 
of God for long life; Psalm xxxix., 13, "That I may recover 
strength,' ' and be fitter for my duty and Thy work, and fitter 
for Thee when Thou callest. Psalm lxxi., 18, "Now, also, 
when I am old, forsake me not ; until I have showed Thy 
strength unto this generation, and Thy power to every one 



328 The Blessing of a Long Life. 



that is to come." Isaiah xxxviii., 19, "The living, he shall 
praise Thee, as I do this day." This was the end and 
blessing of prolonging Hezekiah's life, that he was still alive 
to praise God. And this is the work of those whose lives 
are preserved and prolonged. 

To prove the blessing of prolonging life, let me first 
appeal to any here. Man, or woman, art thou prepared 
to die, if God should call at this very instant? If God 
send a messenger to bid thee "Set thy house in order, 
for thou shalt die," couldest thou take it better than 
Hezekiah did? Dost thou not desire that God would 
spare, and yet give some more respite, some longer time, 
some more space added to thy life? And why? Thou 
darest not say, That I may enjoy the world, take my 
pleasure, gather wealth, live in earthly delights yet longer. 
Why then ? O, that I may be better fitted for heaven, 
that I may have more repentance, a better composure of 
heart, a better stock of good works, and provision for 
eternity. This, by thy confession, is the blessing, and a 
choice blessing, of a long lifej that a man may do God 
the more service, serve his generation the more, stock 
himself the more fully with grace for glory. 

Herein, then, properly, is the blessing of prolonged 
life — that men have time to do for God and their souls, 
to lay up good store for heaven and eternity, to stock 
up the comforts of a good conscience and store of grace, 
which in old age makes them fresh and flourishing, and 
does, as it were, revive them and make them young 
again. 

And now, brethren, let my exhortation be to you that 
are aged and gone far in years, to consider seriously with 
yourselves whether your prolonged time hath been made 
a blessing to you, by your improvement, or not. Let me 
be a monitor this day to all grey heads here to remember 
their age. God hath prolonged your time, some to fifty, 
sixty, seventy years, some to more : what blessing hath this 
prolonging been to you? 



John Ligktfoot, D.D. 



329 



And to youth, that desire long life, my exhortation to 
them is — to set in a good course betime, that God may 
delight to prolong their life, and that the lengthening of 
their life may be a blessing. 



If you aspire to genuine Christianity, that is, the knowledge 
of God and Divine things, I would have you consider that 
the mind must first be recalled and engaged to turn in upon 
itself before it can be raised up towards God, according to 
that expression of St. Bernard, " May I return from external 
things to those that are within myself, and from these again 
rise to those that are of a more exalted nature." But the 
greatest part of men live abroad, and are truly strangers 
at home; you may sooner find them anywhere than with 
themselves. Now, is this not real madness, and the highest 
degree of insensibility'? Yet, after all, they seem to have 
some reason in their madness, when they thus stray away 
from themselves, since they can see nothing within them 
that, by its promising aspect, can give them pleasure or 
delight. Everything there is ugly, frightful, and full of 
nastiness, which they would rather be ignorant of than be 
at the pains to purge away, and therefore prefer a slothful 
forgetfulness of their misery to the trouble and labour of 
regaining happiness. But how preposterous is the most 
diligent study and the highest knowledge, when we neglect 
that of ourselves ! The Roman philosopher, ridiculing the 
grammarians of his time, observes, "That they inquired 
narrowly into the misfortunes of Ulysses, but were quite 




ARCHBISHOP LEIGHTON. 



33° Self Knowledge. 

ignorant of their own." The sentiments of a wise and 
pious man are quite different, and I wish you may adopt 
them. It is his principal care to be thoroughly acquainted 
with himself; he watches over his own ways, he improves 
and cultivates his heart as a garden, nay, a garden con- 
secrated to the King of Kings, who takes particular delight 
in it; he carefully nurses the heavenly plants and flowers, 
and roots up all the wild and noxious weeds, that he may 
be able to say with the greater confidence, " Let my Beloved 
come into His own garden, and be pleased to eat of His 
fruits." And when, upon this invitation, the great King, 
in the fulness of His goodness, descends into the mind, 
the soul may then easily ascend with Him, as it were, in a 
chariot of fire, and look down upon the earth and all earthly 
things with contempt and disdain. " Then, rising above the 
rainy regions, it sees the storms falling beneath its feet, 
and tramples upon the hidden thunder." 



Sins of the 'Tongue, 



ARCHBISHOP LEIGHTON. 

If thou art inured to oaths or cursing, in any kind or 
fashion of it, taking the great " Name of God " any ways 
"In vain," do not favour thyself in it as a small offence; 
to. excuse it by custom is to wash thyself with ink, and to 
plead that thou art long practised in that sin is to accuse 
thyself deeper. If thou wouldest, indeed, be delivered from 
it, think not that a slight dislike of it (when reproved) will 
do; but seek for a due knowledge of the majesty of God, 
and, thence, a deep reverence of Him in thy heart; and 
that will certainly cure that habituated evil of thy tongue, 
will quite alter that bias which the custom thou speakest 



Archbishop Leighton. 



33i 



of hath given it, will cast it in a new mould, and teach 
it a new language, will turn thy regardless abuse of that 
Name by vain oaths and asseverations into a holy, frequent 
use of it in prayers and praises. Thou wilt not then dare 
dishonour that blessed Name which saints and angels bless 
and adore, but wilt set in with them to bless it. 

None that know the weight of that Name will dally with 
it, and " Lightly lift it up ; " (as that word translated 
" Taking in vain " in the third commandment signifies ;) 
they that do continue to "Lift it up in vain," as it were, 
to sport themselves with it, will find the weight of it falling 
back upon them, and crushing them to pieces. 

In like manner, a purified heart will unteach the tongue 
all filthy, impure speeches, and will give it a holy strain ; 
and the spirit of charity and humility will banish that 
mischievous humour, which sets so deep in the most, of 
reproaching and disgracing others in any kind, either openly 
or secretly. For it is wicked self-love and pride of heart 
whence these do spring, searching and disclosing the failings 
of others, on which love will rather cast a mantle to hide 
them. 



Be choice in your society; "Sit not with vain persons," 
(Psalm xxvi., 4,) whose tongues have nothing else to utter 
but impurity, or malice, or folly. Men readily learn the 
dialect and tone of the people amongst whom they live. 
If you sit down in the chair of scorners, if you take a seat 
with them, you shall quickly take a share of their diet with 
them, and, sitting amongst them, take your turn, in time, of 
speaking with them in their own language. But frequent 
the company of grave and godly persons, in whose hearts 
and lips piety, and love, and wisdom, are set, and it is the 
way to learn their language. 

Use a little of the bridle in the quantity of speech. 
Incline a little rather to sparing than lavishing, for "In 
many words there wants not sin." That flux of the tongue, 



33 2 



Sins of the Tongue. 



that prating and babbling disease, is very common ; and 
hence so many impertinences, yea, so many of those worse 
ills in their discourses, whispering about, and inquiring, and 
censuring this and that. A childish delight ! and yet most 
men carry it with them all along to speak of persons and 
things not concerning us. And this draws men to speak 
many things which agree not with the rules of wisdom, and 
charity, and sincerity. " He that refraineth his lips is wise," 
saith Solomon; (Pro v. x., 19;) a vessel without a cover 
cannot escape uncleanness. Much might be avoided by a 
little refraining of this ; much of the infection and sin that 
are occasioned by the many babblings that are usual. And, 
were it no worse, is it not a sufficient evil that they waste 
away that time, precious time, which cannot be recovered, 
which the most just or most thankful man in the world 
cannot restore? He that spares speech "Favours his 
tongue," indeed, as the Latin phrase is, favere Ungues, not 
he that looses the reins and lets it run. He that refrains 
his lips may ponder and pre-examine what he utters, 
whether it be profitable and reasonable or no ; and so the 
tongue of the just is as "Fined silver (Prov. x., 20;) it is 
refined in the wise forethought and pondering of the heart, 
according to the saying, Bis ad limam priusquam semel ad 
linguam, "Twice to the file ere once to the tongue." Even 
to utter knowledge and wise things profusely holds not of 
wisdom, and a little usually makes most noise, as the 
Hebrew proverb is, Stater in lagena bis bis damat, " A penny 
in an earthen pot keeps a great sound and tinkling." 
Certainly it is the way to have much inward peace to be 
wary in this point. Men think to have solace by much 
free, unbounded discourse with others, and when they have 
done they find it otherwise, and sometimes contrary. He 
is wise that hath learned to speak little with others, and 
much with himself and with God. How much might be 
gained for our souls if we would make a right use of this 
silence ! So David, dumb to men, found his tongue to 
God. (Psalm xxxviii., 13 — 15.) A spiritually-minded man 
is quickly weary of other discourse but of that which he 
loves, and wherewith his affection is possessed and taken 
up : Grave cestimant quicquid illud non sonat quod intus 



Archbishop Leighton. 



333 



amant. And by experience a Christian will find it, when 
the Lord is pleased to show him most favour in prayer 
or other spiritual exercise, how unsavoury it makes other 
discourses after it ; as they who have tasted something 
singularly sweet think other things that are less sweet 
altogether tasteless and unpleasant. 

In the use of the tongue, when thou dost speak, 
divert it from evil and guile by a habit of and delight in 
profitable and gracious discourse. Thus St. Paul makes 
the opposition, (Eph. iv., 29,) let there be "No rotten 
communication," and yet he urges not total silence neither, 
but enjoins such speech "As may edify and administer 
grace to the hearers." 

Now in this we should consider, to the end such discourses 
may be more fruitful, both what is the true end of them 
and the right means suiting it. They are not only nor 
principally for the learning of some new things, or the can- 
vassing of debated questions, but their chief good is the 
warming of the heart, stirring up in it love to God and 
remembrance of our present and after estate, our mortality 
and immortality, and extolling the ways of holiness, and the 
promises and comforts of the Gospel, and the excellency of 
Jesus Christ; and in these sometimes one particular, some- 
times another, as our particular condition requires or any 
occasion makes them pertinent. Therefore, in these dis- 
courses, seek not so much either to vent thy knowledge or 
to increase it, as to know more spiritually and effectually 
what thou dost know. And in this way those mean, despised 
truths, that every one thinks he is sufficiently seen in, will 
have a new sweetness and use in them, which thou didst not 
so well perceive before, (for these flowers cannot be sucked 
dry,) and in this humble, sincere way thou shalt " Grow in 
grace and in knowledge" too. 

There is no sweeter entertainment than for travellers to 
be remembering their country, their blessed home, and the 
happiness abiding them there, and to be refreshing and 
encouraging one another in the hopes of it; strengthening 



334 



Sins of the Tongue. 



their hearts against all the hard encounters and difficulties 
in the way; often overlooking this moment, and helping 
each other to higher apprehensions of that vision of God 
which we expect. 

And are not such discourses much more worthy the 
choosing than the base trash we usually fill one another's 
ears withal? Were our tongues given us to exchange 
folly and sin 1 Or were they not framed for the glorifying 
of God, and, therefore, are called " Our glory?" Some take 
the expression for the soul, but they must be one in this 
work j and then, indeed, are both our tongues and our souls 
truly our glory when they are busied in exalting His, and 
are turned together to that, "That my glory may sing 
praise to Thee and not be silent." (Psalm xxx., 12.) Instead 
of calumnies, and lies, and vanities, the carrion which flies, 
base minds, feed on, to delight in Divine things and 
extolling of God is for a "Man to eat angel's food." An 
excellent task for the tongue is that which David chooseth, 
(Psalm xxxv., 28,) "And my tongue shall speak of Thy 
righteousness and of Thy praise all the day long." Were 
the day ten days long, no vacant room for any unholy, or 
offensive, or feigned speech ! And they lose not who love 
to speak praise to Him, for He loves to speak peace to 
them; and instead of the world's vain-tongue liberty, to have 
such intercourse and discourse is no sad, melancholy life, 
as the world mistakes it. 



Religion in Daily Life. 



ARCHBISHOP LEIGHTON. 

They tell it of Csesar that when he passed into Spain, 
meeting there with Alexander's statue, it occasioned him to 
weep, considering that he was up so much more early, 
having performed so many conquests in those years wherein 
he thought he himself had done nothing, and was yet but 
beginning. Truly, it will be a sad thought to a really 
renewed mind to look back on the flower of youth and 
strength as lost in vanity; if not in gross profaneness, yet in 
self-serving and self-pleasing, and in ignorance and neglect 
of God. And, perceiving their few years so far spent ere 
they set out, they will account days precious, and make the 
more haste, and desire, with holy David, " Enlarged hearts 
to run the way of God's commandments." (Psalm cxix.,32.) 
They will study to live much in a little time ; and, having 
lived all the past time to no purpose, will be sensible they 
have none now to spare upon the lusts and ways of the 
flesh, and vain societies and visits. Yea, they will be 
redeeming all they can even from their necessary affairs, 
for that which is more necessary than all other necessities," 
" That one thing needful," to learn the will of our God, and 
live to it. This is our business, our " High calling," the 
main and most excellent of all our employments. 

Not that we are to cast off our particular callings, or 
omit due diligence in them ; for that will prove a snare, 
and involve a person in things more opposite to godliness. 
But, certainly, this " Living to God " requires, 1. A fit 
measuring of thy own ability for affairs, and, as far as thou 
canst choose, fitting thy load to thy shoulders, not sur- 



33^ 



Religion in Daily Life. 



charging thyself with it. An excessive burden of businesses, 
either by the greatness or the multitude of them, will not 
fail to entangle thee and depress thy mind, and will hold it 
so down, that thou shalt not find it possible to walk upright 
and look upwards with that freedom and frequency that 
becomes heirs of heaven. 

2. The measure of thy affairs being adapted, look to thy 
affection in them, that it be regulated too. Thy heart may 
be engaged in thy little business as much, if thou watch it 
not, as in many and 'great affairs. A man may drown in a 
little brook or pool as well as in a great river, if he be 
down and plunge himself into it, and put his head under 
water. Some care thou must have, that thou mayest not 
care. Those things that are thorns, indeed, thou must 
make a hedge of them, to keep out those temptations that 
accompany sloth, and extreme want that waits on it ; but 
let them be the hedge : suffer them not to grow within the 
garden. " If riches increase, set not thy heart on them," 
nor set them in thy heart. That place is due to another, is 
made to be the garden of thy beloved Lord, made for the 
best plants and flowers, and there they ought to grow, 
the love of God, and faith, and meekness, and the other 
fragrant graces of the Spirit. And know that this is no 
common nor easy matter, to keep the heart disengaged in 
the midst of affairs, that still it be reserved for Him whose 
right it is. 

3. Not only labour to keep thy mind spiritual in itself, 
but by it put a spiritual stamp even upon thy temporal 
employments; and so thou shalt live to God, not only 
without prejudice of thy calling, but even in it, and shalt 
converse with Him in thy shop, or in the field, or in thy 
journey, doing all in obedience to Him, and offering all, 
and thyself withal, as a sacrifice to Him ; thou still with 
Him, and He still with thee, in all. This is to live to the 
will of God indeed, to follow His direction, and intend His 
glory in all. Thus the wife, in the very oversight of her 
house, and the husband, in his affairs abroad, may be living 
to God, raising their low employments to a high quality this 



Archbishop Leighion. 



337 



way : Lord, even this mean work I do for Thee, complying 
with Thy will, who hast put me in this station, and given 
me this task. " Thy will be done." Lord, I offer up even 
this work to Thee. Accept of me, and of my desire to 
obey Thee in all. And as in their work, so in their refresh- 
ments and rest, Christians do all for Him. " Whether ye 
eat or drink," says the apostle, (i Cor. x., 31,) "Or whatso- 
ever ye do, do all to the glory of God ; " doing all for this 
reason, because it is His will, and for this end, that He may 
have glory; bending the use of all our strength and all His 
mercies that way; setting this mark on all our designs and 
ways, This for the glory of my God, and This, further, for 
His glory; and so from one thing to another throughout 
our whole life. This is the art of keeping the heart spiritual 
in all affairs, yea, of spiritualising the affairs themselves in 
their use that in themselves are earthly. This is the 
elixir that turns lower metal into gold, the mean actions 
of this life in a Christian's hands into obedience and holy 
offerings unto God. 

And were we acquainted with the way of intermixing 
holy thoughts, ejaculatory eyeings of God, in our ordinary 
ways, it would keep the heart in a sweet temper all the day 
long, and have an excellent influence into all our ordinary 
actions and holy performances at those times when we 
apply ourselves solemnly to them. Our hearts would be 
near them, not so far off to seek and call in, as usually 
they are through the neglect of this. This were to " Walk 
with God " indeed ; to go all the day long as in our 
Father's hand ; whereas, without this, our praying morning 
and evening looks but as a formal visit, not delighting in 
that constant converse which yet is our happiness and 
honour, and makes all estates sweet. This would refresh 
us in the hardest labour ; as they that carry the spices from 
Arabia are refreshed with the smell of them in their journey, 
and some observe that it keeps their strength and frees 
them from fainting. 



Hypocrisy. 



ARCHBISHOP LEIGHTON. 

Art imitates nature, and the nearer it comes to nature in 
its effects it is the more excellent. Grace is the new nature 
of a Christian, and hypocrisy that art which counterfeits it; 
and the more exquisite it is in imitation it is the more 
plausible to men, but the more abominable to God. It may 
frame a spiritual man in image so to the life, that not only 
others but even the hypocrite himself may admire it, and, 
favouring his own artifice, may be deceived so far as to say 
and to think it lives, and fall in love with it ; but he is no 
less abhorred by the Searcher of hearts than pleasing to him- 
self. Surely this mischief of hypocrisy can never be enough 
inveighed against. When religion is in request, it is the 
chief malady of the church, and numbers die of it ; though, 
because it is a subtle and inward evil, it be little perceived. 
It is to be feared there are many sick of it who look well 
and comely in God's outward worship, and they may pass 
well in good weather, in times of peace, but days of 
adversity are days of trial. The prosperous estate of the 
church makes hypocrites, and her distress discovers them. 
But if they escape such trial, there is one inevitable day 
coming wherein all secret things shall be made manifest. 
Men shall be turned inside out; and amongst all sinners 
that shall then be brought before that judgment seat, the 
deformedest sight shall be an unmasked hypocrite, and 
the heaviest sentence shall be his portion. 

Oh that the consideration of this would scare us out of 
that false disguise in time, and set us all upon the study 
of sincerity ! Precious is that grace in God's esteem ; a 



Archbishop Leighton. 



339 



little of it will weigh down mountains of formal religion in 
the balance of the sanctuary. Which of us have not now 
brought hypocrisy more or less into the house of God 1 ? 
Oh that it were not with intention to nourish it, but with 
desire to be here cured of it ! For He alone who hates it 
so much can cure it; He alone can confer upon us that 
sincerity wherein He mainly delights. If we have a mind, 
indeed, to be endued with it, it is no where else to be had ; 
we must entreat it of God by humble prayer, in the name of 
His well-beloved Son, by the assistance of His Holy Spirit. 



Alms. 



ARCHBISHOP LEIGHTON. 

Alms I scruple not to call a religious duty, though of 
the Second Table, upon the apostle St. James's warrant. 
(James i., 27.) And the way of it, which our Saviour 
here * teaches, will make it religious indeed ; to regard 
God in it, not to seek to appear to man, yea, to seek not 
to appear to man; to hide and cover it all that thou canst 
from men. We are commanded, indeed, in the former 
chapter, to " Let our light shine before men \ " this here 
is not contrary, yea, that is the same with this, this barring 
vain self-glory, that directing to God's glory. "Let your 
light shine," but so shine (like the sun that gives light 
and scarcely suffers you to look upon itself) " That they 
may see your works," yourselves as little as may be, and 
" May glorify," not you, but " Your heavenly Father." Good 
actions cannot well be hid, and, possibly, some even of this 
sort — giving of alms. Yea, sometimes it may be necessary 
for example and exciting others that they should know 
of it. But take heed that vanity creep not in under this. 

* Lecture on the sixth chapter of St. Matthew. 



340 



Alms. 



And further than either unavoidable necessity or some 
evident further good of thy neighbour carries it, desire to be 
unknown and unseen in this. When it must be public, 
let thy intention be secret. Take no delight in having the 
eyes of men on thee, yea, rather count it a pain, and still 
eye God alone, for He eyes thee. And remember it, even 
in public acts of charity and other such like, " He sees in 
secret." Though the action be no secret, the spring, the 
source of it, is, and He sees by what weights the wheels go, 
and He still looks upon that ; views thy heart, the hidden 
bent and intention of it, which man cannot see. So, then, 
though in some cases thou must be seen to do, yet in no 
case do to be seen ; that differs much, and where that is 
even the other will be as little as may be. Thou wilt desire 
rather, and, where it can be, still choose to do unseen, that 
others should know as little of thy charity as may be 
besides the party that receives it ; yea, if it might be, that 
even the party might not know, as he that stole in money 
under his sick friend's pillow ; yea, to let thy very self 
know as little as possible, as our Saviour here expresses it, 
"Let not thy left hand know what thy right hand doeth." 
An excellent word ! Reflect not on it as thy action, with 
self-pleasing; that is the left hand in view; but look on 
God's goodness to thee ; that thou art not in the receiver's 
room, and he in thine ; that He makes thee able to relieve 
another, which many are not, and, being able, makes thee 
willing, which far fewer are. For both, thou art to bless 
Him, and be the humbler the more thou dost. Take thy very 
giving to thy distressed brother as a gift from God, a further 
obligation on thee. Though He is pleased to become thy 
debtor for a further reward, yet, truly, the thing itself is His 
gift, and a great one, as David acknowledges excellently in 
their offering to the temple, (i Chron. xxix., 14.) "But 
who am I, and what is my people, that we should be able 
to offer so willingly after this sort ? For all things come of 
Thee, and of Thine own have we given Thee." Not only 
the power, but the will is from God, both " Of Thine own 
which we give Thee." 

Oh how far are the most from this direct looking to 



Archbishop Leighton. 



34i 



God, this heart-enlarging love of God ! And, therefore, 
are they so close-handed to the necessities of the poor, even 
of the saints, where some enforcing occasion, some eye of 
men, some wretched side-respect or other, draws it not forth. 
A thousand objections are raised ; either they need it not, 
or will not accept of it, or have this fault or that, are 
proud or idle. But does not thy God see what is at the 
bottom of all this logic, these disputes before they come off 
with anything? And when thou dost give, how much of 
self, and how little of God, is there in it ! The left hand 
knows, yea, it is done with the left hand, though the bodily 
right hand do it. Most men's charity is altogether left-handed; 
sinister respects and intentions are the main movers in it. 

But how noble and happy a thing is a truly liberal heart ! 
Even natural liberty hath much beauty in it, but much more 
that which is spiritual and Christian ; according to thy 
power, abounding in good works, that is riches, " Rich in 
good works;" and "He that soweth plentifully shall reap 
plentifully." And be cheerful in it, and do this for God, 
out of love to Him. And for the fruit, how rich is that ! 
So much as it is fit to look to reward, look to God's only. 
Take Him as thy debtor upon His word, rather than present 
payment from men. Theirs is present, indeed, and our 
carnal hearts are all for the present ; but, consider, as it is 
present, so it passes presently, and is straightway spent. 
God's reward, though to come, is yet certain, and, when 
come, is abiding, everlasting. Thus, in respect of all good 
actions and a holy, self-denying course of life, in nothing 
take pay of men. How vain, what smoke is it, their breath, 
and how soon will it be spent ! And, then, when thou 
shouldest come to look for a reward from God, to know 
it is done, that you are paid already ! That, well judged, is 
one of the saddest words in all the Scripture, the hypocrite's 
doom. He hath no more to look for ; he would be seen, 
and was seen ; he would be praised of men, and praised 
he was ; he is paid, and can expect no further but that 
reward which he would gladly miss, the hypocrite's portion, 
"Eternal fire." 



thanksgiving. 



BISHOP HALL. 

Now, as there is infinite variety of blessings from the liberal 
hand of the Almighty, so there is great difference in their 
degrees ; for, whereas there are three subjects of all the 
good we are capable of — the estate, body, soul, and each 
of these does far surpass other in value, the soul being 
infinitely more worth than the body, and the body far more 
precious than the outward estate; so the blessings that 
appertain to them in several differ in their true estimation 
accordingly. If either we do not highly magnify God's 
mercy for the least, or shall set as high a prize upon the 
blessings that concern our estate as those that pertain to 
the body, or upon bodily favours as upon those that 
belong to the soul, we shall show ourselves very unworthy 
and unequal partakers of the Divine bounty. But it will 
savour too much of earth if we be more affected with 
temporal blessings than with spiritual and eternal. By 
how much nearer relation, then, any favour hath to the 
fountain of goodness, and by how much more it conduceth 
to the glory of God and ours in Him, so much higher 
place should it possess in our affection and gratitude. 
No marvel, therefore, if the devout heart be raised above 
itself, and transported with heavenly raptures, when, with 
Stephen's eyes, it beholds the Lord Jesus standing at the 
right hand of God, fixing itself upon the consideration of 
the infinite merits of His life, death, resurrection, ascension, 
intercession; and finding itself swallowed up in the depth 
of that Divine love from whence all mercies flow into the 
soul, so as that it runs over with passionate thankfulness ; 
and is, therefore, deeply affected with all other His mercies, 



Bishop Hall. 



343 



because they are derived from that boundless ocean of 
Divine goodness. 

Unspeakable is the advantage that the soul raises to itself 
by this continual exercise of thanksgiving ; for the grateful 
acknowledgment of favours is the way to more. Even 
amongst men, whose hands are short and strait, this is the 
means to pull on further beneficence ; how much more from 
the God of all consolation, whose largest bounty diminisheth 
nothing of His store ! And herein the devout soul enters 
into its heavenly task, beginning upon earth those hallelujahs 
which it shall* perfect above, in the blessed choir of saints and 
angels ; ever praising God, and saying, " Blessing, and glory, 
and wisdom, and thanksgiving, and honour, and power, and 
might, be unto our God for ever and ever. Amen." 



Rules of Good Advice for our Christian and 
Civil Carriage. 

BISHOP HALL. 

I grant brevity, where it is neither obscure nor defective, 
is very pleasing, even to the daintiest judgments. No 
marvel, therefore, if most men desire much good counsel in 
a narrow room ; as some affect to have great personages 
drawn in little tablets, or as we see worlds of countries 
described in the compass of small maps. Neither do I 
unwillingly yield to follow them ; for both the powers of 
good advice are the stronger when they are thus united, 
and brevity makes counsel more portable for memory and 
readier for use. Take these, therefore, for more ; which as 
I would fain practise, so am I willing to commend. 

Let us begin with Him who is the First and Last. Inform 



344 Good Advice for our Christian a?id Civil Carriage. 

yourself aright concerning God, without whom in vain do 
we know all things. Be acquainted with that Saviour of 
yours which paid so much for you on earth, and now sues 
for you in heaven, without whom we have nothing to do 
with God nor He with us ; adore Him in your thoughts, 
trust Him with yourself, renew your sight of Him every 
day, and His of you. Overlook these earthly things ; and 
when you do at any time cast your eyes upon heaven, think 
There dwells my Saviour; there I shall be. Call yourself to 
often reckonings; cast up your debts, payments, graces, 
wants, expenses, employments; yield not to think your set 
devotions troublesome ; take not easy denials from yourself ; 
yea, give peremptory denials to yourself — he can never be 
good that natters himself ; hold nature to her allowance, 
and let your will stand at courtesy : happy is that man 
which hath obtained to be the master of his own heart. 
Think all God's outward favours and provisions the best for 
you ; your own ability and actions the meanest. Suffer 
not your mind to be either a drudge or a wanton; exercise 
it ever, but overlay it not. In all your businesses look 
through the world at God; whatsoever is your level let 
Him be your scope. Every day take a view of your last, 
and think, Either it is this, or may be. Offer not yourself 
either to honour or labour; let them both seek you; care 
you only to be worthy, and you cannot hide you from God. 
So frame yourself to the time and company that you may 
neither serve it nor sullenly neglect it ; and yield so far as 
you may neither betray goodness nor countenance evil. 
Let your words be few, and digested; it is a shame for the 
tongue to cry the heart mercy, much more to cast itself 
upon the uncertain pardon of others' ears. There are but 
two things which a Christian is charged to buy and not to 
sell, time and truth ; both so precious that Ave must purchase 
them at any rate. 

So use your friends as those which should be perpetual 
may be changeable. While you are within yourself there 
is no danger; but thoughts once uttered must stand to 
hazard. Do not hear from yourself what you would be 
loth to hear from others. In all good things give the eye 



Bishop Hall. 



345 



and ear the full of scope, for they let into the mind ; restrain 
the tongue, for it is a spender : few men have repented them 
of silence. In all serious matters take counsel of days, and 
nights, and friends, and let leisure ripen your purposes; 
neither hope to gain ought by suddenness ; the first thoughts 
may be confident, the second are wiser. Serve honesty 
ever, though without apparent wages; she will pay sure, if 
slow. As in apparel, so in actions, know not what is good, 
but what becomes you : how many warrantable acts have 
misshapen the authors! Excuse not your own ill, aggra- 
vate not others; and, if you love peace, avoid censures, 
comparisons, contradictions. Out of good men choose 
acquaintance ; of acquaintance, friends ; of friends, familiars : 
after probation, admit them ; and, after admittance, change 
them not : age commendeth friendship. 

Do not always your best; it is neither wise nor safe for a 
man ever to stand upon the top of his strength. If you 
would be above the expectation of others, be ever below 
yourself. Expend after your purse, not after your mind. Take 
not where you may deny, except upon conscience of desert 
or hope to requite. Either frequent suits or complaints are 
wearisome to a friend ; rather smother your griefs and 
wants, as you may, than be either querulous or importunate. 
Let not your face belie your heart, nor always tell tales out 
of it ; he is fit to live amongst friends or enemies that can 
be ingenuously close. Give freely; sell thriftily. Change 
seldom your place ; never your state. Either amend incon- 
veniences or swallow them, rather than you should run from 
yourself to avoid them. In all your reckonings for the 
world cast up some crosses that appear not; either those 
will come, or may. Let your suspicions be charitable; 
your trust fearful; your censures sure. Give way to the 
anger of the great; the thunder and cannon will abide no 
fence. As in throngs we are afraid of loss, so, while the 
world comes upon you, look well to your soul. There is 
more danger in good than in evil. 

I fear the number of these my rules ; for precepts are 
wont, as nails, to drive out one another; but these I in- 



346 Good Advice for our Christian and Civil Carriage. 

tended to scatter amongst many, and I was loth that any 
guest should complain of a niggardly hand. Dainty dishes 
are wont to be sparingly served out; homely ones supply 
in their bigness what they want in their worth. 



Upright Walking Safe Walking* 

ISAAC BARROW, D.D. 

The phrase, " He that walketh uprightly," doth import one 
who is constantly disposed in his designs and dealings to 
bear a principal regard to the rules of his duty and the 
dictates of his conscience ; who in every case emergent is 
ready to perform that which upon good deliberation doth 
appear most just and fit, in conformity to God's law and 
sound reason, without being swayed by any appetite, any 
passion, any sinister respect to his own private interest of 
profit, credit, or pleasure, to the commission of any unlawful, 
irregular, unworthy, or base act ; who generally doth act out 
of good principles, (namely, reverence to God, charity to 
men, sober regard to his own true welfare;) who doth aim 
at good ends, that is, at. God's honour, public benefit, his 
own salvation, other good things subordinate to those, or 
well consistent with them ; who doth prosecute his designs 
by lawful means, in fair ways, such as honest providence 
and industry, veracity and fidelity, dependence upon God's 
help, and prayer for His blessing : in short, one who never 
advisedly doth undertake any bad thing, nor any good thing 
to ill purposes ; nor doth use any foul means to compass 
his intents. 

An upright walker is secure of easily finding his way. 
For it commonly requireth no reach of wit or depth of 

* Sermon on Proverbs x., 9. " He that walketh uprightly walketh surely." 



Isaac Barrow. 



347 



judgment, no laborious diligence of inquiry, no curious 
intentness of observation, no solicitous care or plodding 
study, to discern in any case what is just ; we need not 
much trouble our heads about it, for we can hardly be to 
seek for it. If we will but open our eyes, it lieth in view 
before us, being the plain, straight, obvious road, which 
common reason prompteth, or which ordinary instruction 
pointeth out to us ; so that usually that direction of Solomon 
is sufficient, "Let thine eyes look right on, and let thine 
eyelids look straight before thee." " Turn not to the right 
hand nor to the left." 



The upright walker doth tread upon firm ground. He 
doth build his practice, not upon the perilous bogs, the 
treacherous quagmires, the devouring quicksands of uncouth, 
bold, impious paradoxes, but upon solid, safe, approved, and 
well-tried principles, viz., these and the like coherent with 
them : That there is an eternal God, incomprehensibly 
powerful, wise, just, and good ; who is always present with 
us, and ever intent upon us ; viewing not only all our 
external actions, (open and secret,) but our inmost cogita- 
tions, desires, and intentions, by the which our actions 
chiefly are to be estimated : that He, as Governor of the 
world, and Judge of men, doth concern Himself in all 
human affairs, disposing and managing all events according 
to His righteous pleasure ; exacting punctual obedience to 
His laws, and dispensing recompences answerable thereto • 
with impartial justice rewarding each man according to the 
purposes of his heart and the practices of his life : that all 
our good and happiness doth absolutely depend on God's 
favour; so that to please Him can only be true wisdom, 
and to offend Him the greatest folly : that virtue is incom- 
parably the best endowment whereof we are capable, and 
sin the worst mischief to which we are liable : that no 
worldly good or evil is considerable in comparison with 
goods or evils spiritual : that nothing can be really profitable 
or advantageous to us which doth not consist with our duty 
to God, doth not somewise conduce to our spiritual interest 
and eternal welfare ; yea, that every thing not serviceable to 



348 



Upright Walkijig Safe Walking. 



those purposes is either a frivolous trifle, or a dangerous 
snare, or a notable damage, or a woeful bane to us : that 
content of mind, springing from innocence of life, from the 
faithful discharge of our duty, from satisfaction of con- 
science, from a good hope in regard to God and our future 
state, is in our esteem and choice much to be preferred 
before all the delights which any temporal possession or 
fruition can afford : and that a bad mind is the sorest 
adversity which can befall us. Such are the grounds of 
upright practice, more firm than any rock, more unshakeable 
than the foundations of heaven and earth ; the which are 
assured by the sacred oracles, and attested by many remark- 
able providences ; have ever been avowed by the wiser 
sort, and admitted by the general consent of men, as for 
their truth, most agreeable to reason, and for their useful- 
ness, approved by constant experience ; the belief of them 
having apparently most wholesome influence upon all the 
concerns of life, both public and private; indeed, being 
absolutely needful for upholding government and preserving 
human society ; no obligation, no faith or confidence between 
men, no friendship or peace, being able to subsist without it. 
Whence the practice built on such foundations must be very 
secure. And if God shall not cease to be, if He will not let 
go the reins, if His Word cannot deceive, if the wisest men 
are not infatuated, if the common sense of mankind do not 
prove extravagant, if the main props of life and pillars of 
society do not fail, he that walketh uprightly doth proceed 
on sure grounds. 

The upright person doth walk steadily, maintaining his 
principal resolutions, and holding his main course through 
all occasions, without flinching or wavering, or desultory 
inconsistence and fickleness; his integrity being an excel- 
lent ballast, holding him tight and well poised in his 
deportment, so that waves of temptation dashing on him 
do not make him roll in uncertainty, or topple over into 
unworthy practices. 

Lust, passion, humour, interest, are things very mutable, 
as depending upon temper of body, casualties of time, the 



Isaac Barrow. 



349 



winds and tides of this vertiginous world; whence he that is 
guided or moved by them must needs be " Many-minded " 
and " Unstable in all his ways," will " Reel to and fro like 
a drunken man, and be at his wits' end," never enjoying 
any settled rest of mind, or observing a smooth tenor of 
action. But a good conscience is very stable, and persisteth 
unvaried through all circumstances of time, in all vicissitudes 
of fortune. For it steereth by immoveable pole-stars — the 
inviolable rules of duty; it aimeth at marks which no force 
can stir out of their place ; its objects of mind and affection 
are not transitory ; its hopes and confidences are fixed on 
the "Rock of Ages." Whence an upright person, in all 
cases and all conditions, (prosperous or adverse,) is the 
same man, and goeth the same way. Contingencies of affairs 
do not unhinge his mind from its good purposes, or divert 
his foot from the right course. Let the weather be fair 
or foul, let the world smile or frown, let him get or lose 
by it, let him be favoured or crossed, commended or 
reproached, " By honour and dishonour, by evil report and 
good report," he will do what his duty requireth ; the 
external state of things must not alter the moral reason of 
things with him. This is that which the psalmist observeth 
of him, "He shall not be afraid of evil tidings, for his 
heart standeth fast, and believeth in the Lord ; " " His heart 
is stablished, and will not shrink." And this the wise man 
promiseth to him, " Commit thy works unto the Lord, and 
thy thoughts shall be established." 



Living in Peace. 



ISAAC BARROW, D.D. 

Living peaceably implies not some few transitory perfor- 
mances, proceeding from casual humour or the like, but 
a constant, stable, and well-settled condition of being ; a 
continual cessation from injury, and promptitude to do 
good offices. For as one blow doth not make a battle, 
nor one skirmish a war, so cannot single forbearances from 
doing mischief, or some few particular acts of kindness, 
(such as mere strangers may afford each other,) be worthily 
styled a being in peace, but an habitual inclination to these, 
a firm and durable estate of innocence and beneficence. 

Living in peace supposes a reciprocal condition of being ; 
not only a performing good and forbearing to do bad offices, 
but a receiving the like treatment from others. For he that, 
being assaulted, is constrained to stand upon his defence, 
may not be said to be in peace, though his not being so 
(involuntarily) is not to be imputed to him. 

Being in peace imports not only an outward cessation 
of violence and seeming demonstration of amity, but an 
inward will and resolution to continue therein. For he 
that intends, when occasion is presented, to do mischief to 
another, is, nevertheless, an enemy, because more secret and 
dangerous : an ambuscado is no less a piece of war than 
confronting the enemy in open field. Proclaiming and de- 
nouncing signify, but good and ill intention constitute and 
are, the souls of peace and war. From these considerations 
we may infer a description of being in peace, viz., that it is 
to bear mutual goodwill; to continue in amity; to maintain 



Isaac Barrow. 



35* 



good correspondence ; to be upon terms of mutual courtesy 
and benevolence ; to be disposed to perform reciprocally all 
offices of humanity — assistance in need, comfort in sorrow, 
relief in distress ; to please and satisfy one another by 
advancing the innocent delight and promoting the just 
advantage of each other ; to converse with confidence and 
security, without suspicion on either hand of any fraudulent, 
malicious, or hurtful practices against either : or, negatively, 
not to be in a state of enmity, personal hatred, pertinacious 
anger, jealousy, envy, or illwill ; not to be apt to provoke, 
to reproach, to harm, or hinder another, nor to have reason- 
able grounds of expecting the same bad usage from others ; 
to be removed from danger of vexatious quarrels, intercourse 
of odious language, offending others, or being disquieted 
one's self. This I take to be the meaning of living or being 
in peace, differing only in degree of obligation and latitude 
of object from the state of friendship properly so called, and 
opposed to a condition of enmity, defiance, contention, 
hatred, suspicion, animosity. 



" How good and pleasant a thing it is," as David saith, 
"for brethren" (and so we are all, at least by nature) "To 
live together in unity." How that, as Solomon saith, 
" Better is a dry morsel and quietness therewith, than a 
house full of sacrifices with strife." How delicious that 
conversation is which is accompanied with a mutual confi- 
dence, freedom, courtesy, and complacence : how calm the 
mind, how composed the affections, how serene the coun- 
tenance, how melodious the voice, how sweet the sleep, how 
contentful the whole life is of him that neither deviseth 
mischief against others nor suspects any to be contrived 
against himself ; and, contrariwise, how ingrateful and loath- 
some a thing it is to abide in a state of enmity, wrath, 
dissension ; having the thoughts distracted with solicitous 
care, anxious suspicion, envious regret ; the heart boiling 
with choler, the face overclouded with discontent, the tongue 
jarring and out of tune, the ears filled with discordant 
noises of contradiction, clamour, and reproach ; the whole 



352 



Living in Peace. 



frame of body and soul distempered and disturbed with 
the worst of passions. How much more comfortable it is 
to walk in smooth and even paths than to wander in rugged 
ways overgrown with briers, obstructed with rubs, and beset 
with snares ; to sail steadily in a quiet than to be tossed in 
a tempestuous sea; to behold the lovely face of heaven 
smiling with a cheerful serenity than to see it frowning with 
clouds or raging with storms ; to hear harmonious consents 
than dissonant j anglings ; to see objects correspondent in 
graceful symmetry than lying disorderly in confused heaps ; 
to be in health, and have the natural humours consent in 
moderate temper, than (as it happens in diseases) agitated 
with tumultuous commotions : how all senses and faculties 
of man unanimously rejoice in those emblems of peace, 
order, harmony, and proportion; yea, how nature univer- 
sally delights in a quiet stability or undisturbed progress of 
motion; the beauty, strength, and vigour of every thing 
requires a concurrence of force, cooperation, and contribu- 
tion of help ; all things thrive and flourish by communi- 
cating reciprocal aid, and the world subsists by a friendly 
conspiracy of its parts ; and especially that political society 
of men chiefly aims at peace as its end, depends on it as its 
cause, relies on it as its support. 

How much a peaceful state resembles heaven, into which 
neither "Complaint, pain, nor clamour" (as it is in the 
Apocalypse) do ever enter, but blessed souls converse 
together in perfect love and in perpetual concord ! and 
how a condition of enmity represents the state of hell, that 
black and dismal region of dark hatred, fiery wrath, and 
horrible tumult ! How like a paradise the world would be, 
flourishing in joy and rest, if men would cheerfully conspire 
in affection and helpfully contribute to each other's content ; 
and how like a savage wilderness now it is, when, like wild 
beasts, they vex and persecute, worry and devour each 
other ! How not only philosophy hath placed the supreme 
pitch of happiness in a calmness of mind and tranquillity of 
life, void of care and trouble, of irregular passions and 
perturbations, but that Holy Scripture itself in that one 
term of "Peace" most usually comprehends all joy and 



Isaac Barrow. 



353 



content, all felicity and prosperity; so that the heavenly 
consort of angels, when they agree most highly to bless and 
to wish the greatest happiness to mankind, could not better 
express their sense than by saying, " Be on earth peace, and 
goodwill among men ! " 

As nothing is more sweet and delightful, so nothing more 
comely and agreeable to human nature than peaceable living; 
it being, as Solomon saith, " An honour to a man to cease 
from strife," and, consequently, also, a disgrace to him to 
continue therein ; that rage and fury may be the excellences 
of beasts, and the exerting their natural animosity in strife 
and combat may become them ; but reason and discretion 
are the singular eminences of men, and the use of these the 
most natural and commendable method of deciding contro- 
versies among them; and that it extremely misbecomes 
them that are endowed with those excellent faculties so to 
abuse them as not to apprehend each other's meanings, but 
to ground vexatious quarrels upon the mistake of them; 
not to be able, by reasonable expedients, to compound 
differences, but with mutual damage and inconvenience 
to prorogue and increase them; not to discern how ex- 
ceedingly better it is to be helpful and beneficial than 
to be mischievous and troublesome to one another. How 
foolishly and unskilfully they judge that think by unkind 
speech and harsh dealing to allay men's distempers, alter 
their opinions, or remove their prejudices ; as if they should 
attempt to kill by ministering nourishment, or to extin- 
guish a flame by pouring oil upon it. How childish a 
thing it is eagerly to contend about trifles, for the superiority 
in some impertinent contest, for the satisfaction of some 
petty humour, for the possession of some inconsiderable 
toy; yea, how barbarous and brutish a thing it is to be 
fierce and impetuous in the pursuit of things that please us, 
snarling at, biting, and tearing, all competitors of our game 
or opposers of our undertaking. But how Divine and 
amiable, how worthy of human nature, of civil breeding, of 
prudent consideration, it is to restrain partial desires, to 
condescend to equal terms, to abate from rigorous pre- 
tences, to appease discords, and vanquish enmities by 



354 



Living in Peace. 



courtesy and discretion; like the best and wisest com- 
manders, who, by skilful conduct and patient attendance 
upon opportunity, without striking of stroke or shedding of 
blood subdue their enemy. 

Peace, with its near alliance and concomitants, its causes 
and effects — love, meekness, gentleness, and patience — are 
in sacred writ reputed the genuine fruits of the Holy Spirit, 
issues of Divine grace, and offsprings of heavenly wisdom; 
producing, like themselves, a goodly progeny of righteous 
deeds. But emulation, hatred, wrath, variance, and strife 
derive their extraction from fleshly lust, hellish craft, or 
beastly folly; propagating themselves, also, into a like ugly 
brood of wicked works. For, so saith St. James, "If ye 
have bitter zeal and strife in your hearts, glory not, nor be 
deceived untruly." "This wisdom descendeth not from 
above, but is earthly, sensual, and devilish ; for where emu- 
lation and strife are, there is tumult and every naughty 
thing ; but the wisdom that is from above is first pure, then 
peaceable, gentle, obsequious, full of mercy (or beneficence) 
and of good fruits, without partiality and dissimulation. And 
the fruit of righteousness is sowed in peace to those that 
make peace. And from whence are wars and quarrels 
among you % Are they not hence, even from your lusts, 
that war in your members % " Likewise, " He loveth trans- 
gression that loveth strife;" and "A fool's lips enter into 
contention, and his mouth calleth for strokes," saith Solomon. 
The most wicked and miserable of creatures is described by 
titles denoting enmity and discord: "The hater," (Satan,) 
"The enemy," "The accuser," "The slanderer," "The 
destroyer," the furious dragon, and mischievously-treacherous 
snake ; and how sad it is to imitate him in his practices, to 
resemble him in his qualities. But the best, most excellent, 
and most happy of Beings delights to be styled and accor- 
dingly to express Himself " The God of love, mercy, and 
peace;" aud His blessed Son to be called and to be "The 
Prince of Peace," the great " Mediator," " Reconciler," and 
"Peacemaker;" who is also said from on high to have 
visited us, " To give light to them that sit in darkness, and 
in the shadow of death ; and to guide our feet in the ways 



Isaac Barrow. 



355 



of peace." No devotion is pleasing, no oblation acceptable to 
God, conjoined with hatred, or proceeding from an unrecon- 
ciled mind; for, "If thou bring thy gift to the altar, and there 
rememberest that thy brother hath ought against thee, leave 
there thy gift before the altar, and go thy way: first be 
reconciled to thy brother, and then come and offer thy gift," 
saith our Saviour. I close up all with this corollary : that 
if we must live lovingly and peaceably with all men, then 
much more are we obliged to do so with all Christians, to 
whom, by nearer and firmer bands of holy alliance, we 
are related, by more precious communions in faith and 
devotion we are endeared, by more peculiar and powerful 
obligations of Divine commands, sacramental vows, and 
formal professions, we are engaged; our spiritual brethren, 
members of the same mystical body, temples of the same 
Holy Spirit, servants of the same Lord, subjects of the 
same Prince, professors of the same truth, partakers of 
the same hope, heirs of the same promise, and candidates 
of the same everlasting happiness. 



If we would live peaceably ourselves we should endeavour 
to preserve peace, and prevent differences, and reconcile 
dissensions among others, by doing good offices and making 
fair representations of intercurrent passages between them ; 
by concealing causes of future disgust and removing present 
misunderstandings, and excusing past mistakes ; by allaying 
their passions and rightly informing their minds; by friendly 
intercessions and pacific advices. For the fire that devoureth 
our neighbour's house threateneth and endangereth ours ; 
and it is hard to approach contention without being engaged 
therein. 5 Tis not easy to keep ourselves indifferent or 
neutral ; and, doing so, we shall in likelihood be maligned 
and persecuted by both the contending parties. "Blessed 
are the peacemakers," saith our Saviour, "For they shall 
be called the sons of God ; " that is, they shall be highly 
esteemed and reverenced for this Divine quality, wherein 
they so nearly resemble the God of Peace, and His blessed 
Son, the great Mediator. But, further, without respect to other 



356 



Living in Peace. 



recompense, and from the nature of their employment, such, 
are immediately happy, and in this their virtuous practice 
rewards itself, that by appeasing others' quarrels they save 
themselves from trouble, and enjoy themselves that tranquil- 
lity which they procure to others. But those informing syco- 
phants, those internuncios of pestilent tales, and incendiaries 
of discord, that (from bad nature, or upon base design) by 
the still breath of clandestine whispers, or by the more 
violent blasts of impudent calumnies, kindle the flames of 
dissension, or foment them among others ; that by dis- 
seminating infamous rumours, and by malicious suggestions, 
instil jealousies into and nourish malevolent surmises in 
the minds of men, " Separating," as it is in the Proverbs, 
" Between chief friends," and widening the distance between 
others ; these, I say, from the seeds of variance they scatter 
among others, reap in the end mischief and disturbance to 
themselves, nor can expect to enjoy the benefit of that 
quiet which they labour to deprive others of. "The be- 
ginning of strife," saith Solomon, " Is as when one letteth 
out water ; " and he that, to the intent his neighbour's lands 
should be overflown with a torrent of dissension, doth 
unloose the dams and cut the banks of former friendship, 
may (if he be wise) expect the merciless flood should at 
length reach himself, and that his own habitation should 
be at last surrounded therewith. For when men at length 
begin to be weary, and to repent of their needless quarrels 
and the mischievous consequences attending them, and to 
be inquisitive into the causes and instruments of their 
vexation, they will certainly find out, detest, and invert the 
edge of their displeasure upon these wretched makebates ; 
and so the poison they mingled for others they themselves 
drink up ; the catastrophe of the tragedy (begun by them) 
is acted upon themselves ; they sink down into the pit they 
made for others, and in the net which they hid is their own 
foot taken : Et delator habet quod dedit exitium. (And the 
secret accuser experiences the mischief which he himself 
hath .wrought.) 



Birmingham: Printed by Josiah Allen, jun., 9 & 10, Livery Street. 



